The Illegal Bahá'í Administration Does Not Correspond With Shoghi Effendi's Interpretation In The Dispensation of Bahá'u'lláh

 

"A word should now be said regarding the theory on which this Administrative Order is based and the principle that must govern the operation of its chief institutions.  It would be utterly misleading to attempt a comparison between this unique, this divinely-conceived Order and any of the diverse systems which the minds of men, at various periods of their history, have contrived for the government of human institutions.  Such an attempt would in itself betray a lack of complete appreciation of the excellence of the handiwork of its great Author.  How could it be otherwise when we remember that this Order constitutes the very pattern of that divine civilization which the almighty Law of Bahá’u’lláh is designed to establish upon earth?  The divers and ever-shifting systems of human polity, whether past or present, whether originating in the East or in the West, offer no adequate criterion wherewith to estimate the potency of its hidden virtues or to appraise the solidity of its foundations. 

The Bahá’i Commonwealth of the future, of which this vast Administrative Order is the sole framework, is, both in theory and practice, not only unique in the entire history of political institutions, but can find no parallel in the annals of any of the world’s recognized religious systems.  No form of democratic government; no system of autocracy or of dictatorship, whether monarchical or republican; no intermediary scheme of a purely aristocratic order; the Hebrew Commonwealth, or the various Christian ecclesiastical organizations, or the Imamate or the Caliphate in Islám-none of these can be identified or be said to conform with the Administrative Order which the master-hand of its perfect Architect has fashioned.

This new-born Administrative Order incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government, without being in any sense a mere replica of any one of them, and without introducing within its machinery any of the objectionable features which they inherently possess.  It blends and harmonizes, as no government fashioned by mortal hands has as yet accomplished, the salutary truths which each of these systems undoubtedly contains without vitiating the integrity of those God-given verities on which it is ultimately founded.

The Administrative Order of the Faith of Bahá’u’lláh must in no wise be regarded as purely democratic in character inasmuch as the basic assumption which requires all democracies to depend fundamentally upon getting their mandate from the people is altogether lacking in this Dispensation.  In the conduct of the administrative affairs of the Faith, in the enactment of the legislation necessary to supplement the laws of the Kitáb-i-Aqdas, the members of the Universal House of Justice, it should be borne in mind, are not, as Bahá’u’lláh’s utterances clearly imply, responsible to those whom they represent, nor are they allowed to be governed by the feelings, the general opinion, and even the convictions of the mass of the faithful, or of those who directly elect them.  They are to follow, in a prayerful attitude, the dictates and promptings of their conscience.  They may, indeed they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision.  “God will verily inspire them with whatsoever He willeth,” is Bahá’u’lláh’s incontrovertible assurance.  They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance which is at once the life-blood and ultimate safeguard of this Revelation.  Moreover, he who symbolizes the hereditary principle in this Dispensation has been made the interpreter of the words of its Author, and ceases consequently, by virtue of the actual authority vested in him, to be the figurehead invariably associated with the prevailing systems of constitutional monarchies.

Nor can the Bahá’i Administrative Order be dismissed as a hard and rigid system of unmitigated autocracy or as an idle imitation of any form of absolutistic ecclesiastical government, whether it be the Papacy, the Imamate or any other similar institution, for the obvious reason that upon the international elected representatives of the followers of Bahá’u’lláh has been conferred the exclusive right of legislating on matters not expressly revealed in the Bahá’i writings. Neither the Guardian of the Faith nor any institution apart from the International House of Justice can ever usurp this vital and essential power or encroach upon that sacred right.  The abolition of professional priesthood with its accompanying sacraments of baptism, of communion and of confession of sins, the laws requiring the election by universal suffrage of all local, national, and international Houses of Justice, the total absence of episcopal authority with its attendant privileges, corruptions and bureaucratic tendencies, are further evidences of the non-autocratic character of the Bahá’i Administrative Order and of its inclination to democratic methods in the administration of its affairs.

Nor is this Order identified with the name of Bahá’u’lláh to be confused with any system of purely aristocratic government in view of the fact that it upholds, on the one hand, the hereditary principle and entrusts the Guardian of the Faith with the obligation of interpreting its teachings, and provides, on the other, for the free and direct election from among the mass of the faithful of the body that constitutes its highest legislative organ.

Whereas this Administrative Order cannot be said to have been modeled after any of these recognized systems of government, it nevertheless embodies, reconciles and assimilates within its framework such wholesome elements as are to be found in each one of them.  The hereditary authority which the Guardian is called upon to exercise, the vital and essential functions which the Universal House of Justice discharges, the specific provisions requiring its democratic election by the representatives of the faithful-these combine to demonstrate the truth that this divinely revealed Order, which can never be identified with any of the standard types of government referred to by Aristotle in his works, embodies and blends with the spiritual verities on which it is based the beneficent elements which are to be found in each one of them.  The admitted evils inherent in each of these systems being rigidly and permanently excluded, this unique Order, however long it may endure and however extensive its ramifications, cannot ever degenerate into any form of despotism, of oligarchy, or of demagogy which must sooner or later corrupt the machinery of all man-made and essentially defective political institutions."

 [In Taherzadeh's book of lies entitled (incorrectly) The Covenant of Bahá'u'lláh, The Dispensation of Bahá'u'lláh is reduced to 'a statement of faith'.  The Bahá’í World, Volume XI, 1946-1950, p. 170, accurately describes The Dispensation of Bahá’u’lláh as the “INTERPRETATION OF THE WILL AND TESTAMENT OF ‘ABDU’L-BAHÁ” [capitalization in original]. Shoghi Effendi was acting in the capacity of the first Guardian, the Interpreter of the Word, when he wrote The Dispensation of Bahá’u’lláh.  The Covenant-breaking Hands and the false 'universal house of justice'- the current Bahá'í mutineers who stole control of the Faith from the institution of the Guardianship - claimed to follow the guidance of Shoghi Effendi from the grave (a pagan concept).   As breakers of Bahá'í law, they are incapable of complying with their invented paganism of Shoghi Effendi adoration.  They disparage the memory of Shoghi Effendi as they destroy the Bahá'í Faith he spent his entire life building with one lie stacked upon another. People need to obey Bahá'u'lláh's command to independently investigate the truth in order to understand that there was a coup d'etat within the Faith in 1957 when the Hands lied and stated that the institution of the Guardianship ended.  They took the Faith from the second Guardian, Charles Mason Remey, Shoghi Effendi's chosen successor, who was appointed in 1951, and dismantled the structure Shoghi Effendi describes above.]