Tag "Guardianship" details:

tag name: Guardianship web link: Guardianship

type: General

"Guardianship" appears in:

1.   from the main catalog (39 results; less)

Grover Gonzales. Aghsan, The (2021). The article gives a new, different view of the development of the Bahai Covenant, the end of the Guardianship, overview of the meanings of aghsán ("branches"), the sons of Bahá'u'lláh, the expulsion of Abdu'l-Bahá's seven grandsons, and succession. Universal House of Justice. Authority of the Hands of the Cause to direct the Faith and expel Covenant-breakers (1997-06-04). Authority of the Hands of the Cause assume control of the Faith and eject Covenant-breakers following Shoghi Effendi's passing. Universal House of Justice. Concerns raised about the absence of a Guardian to succeed Shoghi Effendi (1998-01-06). On the lack of a Guardian to succeed Shoghi Effendi, the possibility of a member of his family expressing contrition and being admitted into the community, and the functions of Guardianship in his absence. Vance Salisbury. Critical Examination of 20th-Century Baha'i Literature, A (1997). Explores the claim, first made by E. G. Browne, that some Bahá'ís suppress or distort historical texts. Includes tables of changes made in different editions of four popular Bahá'í books. Marzieh Gail. Dawn over Mount Hira and Other Essays (1976). A collection of essays on various topics of interest to Bahá'í studies and history. Most of these were first published in Star of the West and World Order between 1929 and 1971. Peter Terry. Dialogue on Infallibility: A response to Udo Schaefer's 'Infallible Institutions?' (2006). An extended review of the themes first published in Schaefer's Making the Crooked Straight, presented in the form of a dialogue. Part of this paper was delivered at the Association for Bahá’í Studies conference in 2006. Universal House of Justice. Election and Infallibility of the Universal House of Justice (1996). Answers to three questions: Why were steps taken to elect a Universal House of Justice with the foreknowledge that there would be no Guardian? Was the time ripe for such an action? Could not the International Bahá'í Council have carried on the work? William S. Hatcher. Epistemological Implications of the Gradated Claims to Divine Authority in the Bahá'í Writings: Reflections on Infallibility (2007). There are different levels of infallibility, from the greater (the Manifestations who are "omniscient at will") to the lesser (like the Guardian, who has conferred freedom-from-error). Brent Poirier. Flow of Divine Authority (1996 Winter). Scriptural authority for the Universal House of Justice to function infallibly without the presence of a living Guardian. Universal House of Justice. Function of Interpretation, The (1982/1984). Two letters: difference between the authoritative interpretation of Abdu'l-Bahá and the Guardian vs. the divinely inspired legislation of the House of Justice, and the qualitative difference between interpretation and elucidations of the House of Justice. Sen McGlinn. Guardianship and the House of Justice (1997). The Context of The Dispensation of Bahá'u'lláh; the distinction and separation of the Guardianship and the Houses of Justice; distinctions between the Guardian and the Exemplar; the inseparability of the Guardianship and the Universal House of Justice. Universal House of Justice. Guardianship and the Universal House of Justice (2010). Universal House of Justice. Guardianship and the Universal House of Justice, The (1966-05-27). Passages from a letter on the relationship between the Guardianship and the Universal House of Justice, the timing of the election of the House, the lack of a will by or a successor to the Guardian, and the House's ability to function on its own. Ian C. Semple. Guardianship and the Universal House of Justice, The (2008). Reflections on the Guardianship and Universal House of Justice by a former House member. Includes an interesting Q&A on topics including women on the House, Shoghi Effendi's personality, infallibility, Bahá'í scholarship, fundamentalism, etc. Universal House of Justice. Guardianship, Anticipation of, in the Kitab-i-Aqdas (1992-12-08). Did Bahá'u'lláh anticipate the Institution of the Guardianship in the Kitab-i-Aqdas? Universal House of Justice. Guardianship, The Universal House of Justice, and Infallibility (2009). The House is infallible even without the Guardian, because that the Guardian's chief function was interpretation and not legislation. Universal House of Justice. Hands of the Cause of God Cannot Appoint a Guardian (2015-06-11). Short letter quoting the Guardian's statement that the Hands of the Cause of God have to ratify the current guardian's appointment of another guardian, and they may also suggest another guardian, but cannot themselves appoint one. Vernon Elvin Johnson. Historical Analysis of Critical Transformations in the Evolution of the Bahá'í World Faith, An (1974). Detailed study of major changes in the Faith's history, opposition to such changes, and their resulting tensions and resolutions. Leroy Ioas. In the Days of the Guardian (1958-10-31). Includes the well-known comments by Shoghi Effendi about his reactions to being appointed Guardian. Universal House of Justice. Infallibility and Historical Knowledge of the Guardian (2005). While the Guardian's infallibility applies to interpretation of revelation, it does not include historical and scientific knowledge. Universal House of Justice. Infallibility of the Guardianship and of the Universal House of Justice (1977-08-22). Distinction between the interpretive spheres of the Guardian versus the Universal House of Justice. Udo Schaefer. Infallible Institutions? (2002). Historical and Bahá'í interpretations of infallibility. Ali Nakhjavani. Interpretation and Elucidation (2012). The nature of elucidation vs. authorized interpretation, and the institution of the Guardianship. Ian C. Semple. Interpretation and the Guardianship (2005-05). Two versions of a talk presented at a seminar in Haifa, 1984, on differences between personal interpretation, authoritative interpretation, divinely guided legislation, and the role of the Guardian as interpreter Gerald C. Keil. Legacy of Verse 42 of the Kitáb-i-Aqdas, The (2021). Explores the circumstances under which a reading of Verse 42 which indicates that the line of Aghsan might end prior to the establishment of the Universal House of Justice came to predominate. Includes a memorandum from the Research Department. Anna Grossmann. Lili Hermann, trans. Letter to Lili Hermann re Abdu'l-Bahá envisioning a break in the line of Guardians (1958-06-05). From letter written by Frau Anna Grossmann (wife of Hermann Grossmann, Hand of the Cause and member German-Austrian NSA) to Mrs. Lili Olitaki Hermann, pioneer in Salzburg, June 5, 1958. Bahá'u'lláh and Abdu'l-Bahá et al. Helen Bassett Hornby, comp. Lights of Guidance: A Bahá'í Reference File (1988). The classic Bahá'í reference book. This is its first online edition. Brent Poirier. Lists of Articles (2009-2019). Lists of 126 articles at the author's six blog websites. Universal House of Justice. Mason Remey and Those Who Followed Him (1997). Letter from the US NSA on the importance of commitment to the covenant, a letter from the UHJ on covenant-breaking, and the history "Mason Remey and Those Who Followed Him." Universal House of Justice. Geoffrey W. Marks, comp. Messages from the Universal House of Justice 1963-1986: Third Epoch of the Formative Age (1996). Universal House of Justice and Ruhiyyih (Mary Maxwell) Khanum. Ministry of the Custodians: An Account of the Stewardship of the Hands of the Cause 1957-1963 (1992). Account of the stewardship of the Hands of the Cause of God from 1957-63, from the passing of Shoghi Effendi to the election of the House, riding the waves of crisis to the moment of victory — the fulfillment of prophecy. Shahin Vafai. Passing of Shoghi Effendi, Ministry of the Hands of the Cause, and Defection of Mason Remey, The (2005). Bahá'u'lláh and Abdu'l-Bahá et al. Primary Source Texts Related to the Covenant (2021-11). Collection of some essential writings central to understanding the Bahá'í Covenant. Corinne True and Hermann Grossmann et al. Statement on Mason Remey from the Western Hands of the Faith (1960-05-31). Background information on the claims of Remey, compiled by the Hands of the Cause of God in the Western hemisphere. Ali Nakhjavani. Towards World Order (2004/2007). Transcripts of six talks given at a week-long course on the World Order of Bahá'u'lláh, sponsored by the NSA of Italy. Document includes compilation and outline. Ruhiyyih (Mary Maxwell) Khanum. Twenty-Five Years of the Guardianship (1948). An early account of Shoghi Effendi's ministry, written by his wife while he was still alive. Valera Allen and Charlotte Linfoot. Two brief pilgrims' notes (1954). Brief notes on (1) the infallibility of the Guardian in his choice of successor an (2) atomic energy. Universal House of Justice. Universal House of Justice's Power of Elucidation, The (1996). Clarification about the qualitative difference between the Guardian's prerogative of interpretation and the power of elucidation of the Universal House of Justice. Research Department of the Universal House of Justice. Universal House of Justice, The (2021-02). Compilation about the "Universal House of Justice" from the writings of Bahá’u’lláh, 'Abdu’l-Bahá, and Shoghi Effendi, and from the constitution and letters of the Universal House of Justice.

2.   from the Chronology (18 results; less)

1922-01-03 — The Will and Testament of `Abdu'l-Bahá was read aloud for the first time, to a group of nine men, mainly senior members of `Abdu'l-Bahá's family. [BBRSM115; CB286; ER194; GBF14; PP45] Shoghi Effendi was not present at the reading. [CB286; ER194] Shoghi Effendi was appointed Guardian of the Bahá'í Faith. [WT11] Shoghi Effendi had no fore-knowledge of the institution of the Guardianship nor that he would be appointed Guardian. [CB285; PP423] The fact that Shoghi Effendi was to become 'Abdu'l-Bahá's successor was a well-guarded secret. The person who was privy to this appointment was the Greatest Holy Leaf. Another was a non-Bahá'í woman, Dr J. Fallscheer, a German physician who lived in Haifa and attended the ladies of 'Abdu'l-Bahá's household. When Shoghi Effendi was a child, 'Abdu'l-Bahá clearly stated to her that Shoghi Effendi would be His successor. But this information was not communicated to anybody else. [CoC30; PP1-2] For a list of topics covered by the Will and Testament of 'Abdu'l-Bahá see GPB328. 1922-01-07 — The Will and Testament of `Abdu'l-Bahá was read publicly at his house to an assembled gathering of Bahá'ís from many countries. [EJR199-200] Shoghi Effendi was again absent. [EJR200] The Greatest Holy Leaf sent two cables to Persia, informing the Bahá'ís that Shoghi Effendi had been appointed Guardian and instructing them to hold memorial services for `Abdu'l-Bahá. [PP47] 1922-01-16 — The Greatest Holy Leaf cabled the United States with the news that Shoghi Effendi had been appointed Guardian. [PP48] 1922-12-15 — Shoghi Effendi returned to the Holy Land to take up his duties as Guardian. [PP63-4] He sent cablegrams to a number of national communities announcing his return and his eagerness to resume the work. [PP64-5] 1953-02-12 — The first Intercontinental Teaching Conference was convened by the British National Spiritual Assembly in Kampala, Uganda. [BW12:121, MBW135-140; BN No 267 May 1953 p5-7] For Shoghi Effendi's message to the conference see BW12:121–4. For a report of the conference see BW12:124–30. It was attended by ten Hands of the Cause, Bahá'ís from 19 countries and representatives of over 30 tribes. [PP413] Over a hundred new African believers attended as personal guests of the Guardian. [PP413] With this conference the Ten Year World Crusade was launched. [BBRSM158–9; BW12:253; MBW41] Picture. [BW12p118] See some candid video footage taken by Ted Cardell. 1954-11-27 — Shoghi Effendi described the significance of the world administrative centre of the Faith and the 'structures, which will serve as the administrative seats of such divinely appointed institutions as the Guardianship, the Hands of the Cause, and the Universal House of Justice' to be ranged along a 'far-flung arc'. [MBW74] 1957-11-25 — A proclamation was issued stating that Shoghi Effendi left no heir and made no appointment of another Guardian. [BW13:341–5; MC25–30] See LOG310 for an explanation of the various meanings of the word 'Guardianship'. See CB388–9 for a discussion of the continuation of the institution of the Guardianship. 1958-06-12 — The Custodians released the 'Statement regarding the Guardianship', explaining that Shoghi Effendi had left no heir, that only he could appoint a second Guardian and that the Bahá'ís must dismiss all hopeful expectation that a Will appointing a second Guardian will be found. [MC100-2] 1959-10-23 — The third Conclave of the Hands of the Cause of God was convened at Bahjí. [BW13:351; MC127-173] For the agenda of the meeting see MC163–4. Charles Mason Remey unsuccessfully attempted to convince his fellow Hands that the Guardianship should continue. [BBRSM130; MC217] 1960-04-21 — Hand of the Cause Charles Mason Remey claimed he was the second, 'hereditary' Guardian of the Bahá'í Faith. [BW13:397; BW16:90; SS49] See MC205–6, 231–6 for details of Remey's claims. Joel Marangella was Mason Remey's "Siyyid Muhammad", that he encouraged Remey to make a claim for the Guardianship with the hope that he might succeed him. [Bahaipedia] See also BBRSM130-1, 138–9; CB386–91; MC196–217, 223–8; SBBH1:220, NOTE 207. At some point in 1960 Mason sent notification of his "appointment" as guardian to the Israeli government. [British Library] 1960-04-27 — The International Bahá'í Council by unanimous vote rejected the claim of Charles Mason Remey to be the second Guardian. [MC206–7] 1960-04-28 — The Custodians called upon all believers to join the Hands in repudiation of the claims of Charles Mason Remey to be the second Guardian. [MC196–7] 1960-04-31 — Twenty–four national spiritual assemblies and five national conventions sent messages of support to the Custodians, repudiating the claim made by Charles Mason Remey to be the second Guardian. [MC199–202] The National Spiritual Assembly of France voted to recognize Remey's claim. [MC203] 1960-05-05 — Hand of the Cause Abu'l-Qásim Faizí was sent by the Custodians to France to meet with the National Spiritual Assembly and Bahá'ís of France. He was accompanied by Auxiliary Board Member Dr Aziz Navidi. [MC197] Initially eight of the nine members of the National Spiritual Assembly accepted the claim of Mason Remey. After consultation, five members of the assembly continued to support Charles Mason Remey in his claim to be the second Guardian and resigned from the assembly. The five members who sided with Remey were: Joel Marangella, Bernard Fillon, Donald Harvey, Monir Derakhchan and Jaques Soghomonian. The four that remained true to the Covenant were A-M Barafroukhteh, Alain Tamenne, Sara Kenny, and Henriette Samimy. Even though some or maybe all of this group had voted to accept Remey they changed their vote after the meeting with Mr. Faizi. The national assembly was dissolved. [MC203] See SETPE2P236-244 for an account of Mason Remey's defection and ultimate end. 1960-05-12 — Six national spiritual assemblies sent messages of support to the Custodians, repudiating the claim made by Charles Mason Remey to be the second Guardian. [MC207–8] 1960-05-13 — The International Bahá'í Council wrote to the Custodians recording its decision taken on 27 April to reject the claims of Charles Mason Remey to be the second Guardian. [Mc206–7] 1960-05-31 — In a letter addressed to all National Assemblies in the Western Hemisphere and to the Auxiliary Boards, the Hands of the Faith Corrine True, Hermann Grossmann, and William Sears provided an update on the activities of Charles Mason Remey. Some salient points were: Of all the National Spiritual Assemblies only France failed to reject Remey's claims. Hand of the Cause Faizi made a visit to investigate and, with the co-operation of the European Hands, arranged for a new election. Remey had sent two letters calling for support and in the second he deemed the remaining twenty-six Hands of the Cause "violators". It was made known that for the previous two years Remey had been trying to convince his fellow Hands to appoint a Guardian. Until the previous Ridván he hadn't disclosed that it was he, himself, that he had in mind. Remey was aware and had been shown a letter from the Guardian clearly stating that the Hands did not have the authority to appoint a Guardian, only to ratify the choice. He had made his claim notwithstanding the vow that he had taken along with the other Hands in November, 1957 at Bahjí, and re-affirmed in 1958 with their signatures, to complete the Plan and elect the Universal House of Justice at Ridván, 1963. The question of the Guardianship would be referred to the Universal House of Justice. The Hands had spent two years trying to convince Remey of the impossibility of appointing a Guardian. Up to this point they had taken no action other than to warn the friends of his intentions and to ask them to refrain from associating with him. They urged the friends to concentrate their full energies on completing the Plan. [Statement on Mason Remey from the Western Hands of the Faith] iiiii 1963-10-06 — The Universal House of Justice cabled that it found that 'there is no way to appoint or to legislate to make it possible to appoint a second Guardian to succeed Shoghi Effendi'. [WG11; 6 October 1963] See an interview with Mr Ian Semple in which he provides background to the decision and the process by which it was made. Subsequent messages on this subject were dated: 9 March 1965, 27 May 1966, 7 December 1969, 25 October 1984, and 6 January 1998. iiiii Also see: Wellspring of Guidance, p44–56, 81–91, Messages of the Universal House of Justice: 1968–1973, p37–44, Will and Testament of 'Abdu'l‑Bahá p20

 

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