Anyways, Shoghi, my son, began school again today. When he came home, I suggested that we spend a bit of time together working on a few things. First of all, we looked at polynomials, since I know he will be doing them later this year. We only worked on that for about 10 minutes, but he got the concept really quickly. Multiplication of them? No prob. Factoring? Easy-peasy. He just needs practice, and I think he'll ace the unit.
The second thing we did was based on a comment he made earlier this week. He said that it was taking him some time to read a book he was supposed to finish earlier this summer because he was having trouble remembering the story. Now this is a very easy book, quite funny, very enjoyable. It should have been no trouble at all. So why the difficulty? Simple. It was written in British English, and although he is fluent in English, we live in Canada. Not quite the same. And besides that, he goes to school in French.
Underlying problem? Not understanding some of the words. Solution? Well, first of all, ensuring he's using a dictionary. After all, words like "cowl" and "horticulture" are really not all that common today. But secondly, learn to read Shoghi Effendi.
Aha! I bet you were wondering, dear Reader, what this had to do with the Faith. Well, there it is, not just that quote up above.
And so, today, at age thirteen, he began to read "The World Order of Baha'u'llah". We spent thirty minutes on the first paragraph. His tenacity, a word he just learned while reading it, was astounding. It was very impressive.
But just how did we read it, study it? Great question. Thanks for asking.
To start, I gave him a bit of background. I told him of how Shoghi Effendi had a different style of leadership from 'Abdu'l-Baha, and how this offended some people. There were some, you see, who liked the loosey-goosey style of the Master: generally allowing the Faith to grow at a reasonable pace, answering the questions of the believers and admirers, moving the groups of believers all over the world into a global community that was primarily global in name only at the time. It took the incredible skill of Shoghi Effendi to forge this nascent community into a true pattern of community based on the Writings and teachings of the Faith, a community which we are just beginning to see emerge after nearly a century.
We often forget that although there was an awareness of the laws in the West at the time of the Master, it wasn't really until the time of the Guardian that we began to see a firmer application of these laws. It was the Guardian that took the various and disparate (look it up if you don't know) administrative groups around the world and forged them all into the coherent Assemblies we know and love today.
There was one person in particular who did not like the direction that the Guardian was moving us, and she was not quiet about it. This caused such consternation that the National Assembly of the US and Canada felt they needed to write Shoghi Effendi for guidance. As you can imagine, they clearly expressed the issue, their concerns, her concerns and arguments, and all that was going on. They were, no doubt, very apprehensive, especially after the debacle of Abraham Kheiralla a couple of decades earlier. Again, if you are not aware of him, or Ruth White, who is the one I am talking about here, look it up.
In this relatively short letter, written in 1930, Shoghi Effendi begins with a single paragraph that reframes the entire issue. We looked at it one sentence at a time, as I guided him on how to edit the sentences down in order to extract the pith, underlining those words or phrases that were the very essence of the sentences. From there, we re-read the underlining, and then the entire sentence once more. I explained that by doing so, he would gain a far greater understanding of what the Guardian was saying, while at the same time would help him develop patterns of thought that would allow him to retain more of what he read.
So, without further ado, here is the first sentence of that seminal document, "The World Order of Baha'u'llah".
I have been acquainted by the perusal of your latest communications with the nature of the doubts that have been publicly expressed, by one who is wholly misinformed as to the true precepts of the Cause, regarding the validity of institutions that stand inextricably interwoven with the Faith of Bahá’u’lláh.
Whew. What a sentence. To start, he had questions on three words: perusal, inextricably, and interwoven. Et voila! We got out the dictionary.
Perusal, as you know, means to read in depth, with great attention to detail. Shoghi Effendi did not take this communication from the National Assembly lightly. Next, inextricably means that it is impossible to separate. Interwoven means that it is blended closely together, woven like the threads of a fabric. In other words, the institutions are an integral and inseparable part of the Faith.
But it is still a long sentence, and not very easy to figure out what he is talking about. So let's get out the trimming shears and do a quick bit of editing. What is the main part of the sentence?
I have been acquainted... with the nature of the doubts... regarding the validity of (the) institutions...Everything else in that sentence supports, clarifies and explains these few words.
By re-reading this extract, and then going back and reading the entire sentence again, it made far more sense to him, and he was easily able to understand what the Guardian was saying. Ok, maybe not easily, but he was able to understand.
Whose doubts? Ruth White's. Which institutions? The newly described Baha'i institutions. Easy? Well, easier.
Looking at the second sentence, it reads:
Not that I for a moment view such faint misgivings in the light of an open challenge to the structure that embodies the Faith, nor is it because I question in the least the unyielding tenacity of the faith of the American believers, if I venture to dwell upon what seems to me appropriate observations at the present stage of the evolution of our beloved Cause.Ok. That's a bit more convoluted. There are three parts to this sentence, and we tackled them one at a time. It basically explains why he is writing this letter. He is not writing it because he sees her doubts as a real challenge to the Faith, nor because he questions the firmness of the American friends, but rather because he sees it as an opportunity to share some observations.
Or as he says, "Not that I... view such faint misgivings...(as) an open challenge..., nor is it because I question... the American believers, ...(that) I... dwell upon... appropriate observations..."
Of course, as we read this, he wondered what "tenacity" meant. Gripping firmly, holding tightly. Now it made a lot more sense to him.
So, looking at those first two sentences, in abbreviated form, we read "I have been acquainted... with the nature of the doubts... regarding the validity of (the) institutions... Not that I... view such faint misgivings...(as) an open challenge..., nor is it because I question... the American believers, ...(that) I... dwell upon... appropriate observations..."
The rest of the paragraph we dealt with in the same manner, one sentence at a time. We looked at words he didn't know, or at least I expected we would, but his knowledge of French helped him figure out all the rest of the words. We broke it down to its essence, and underlined the main parts, allowing us to read the main thought more clearly.
To start, here are the last three sentences, all at once:
I am indeed inclined to welcome these expressed apprehensions inasmuch as they afford me an opportunity to familiarize the elected representatives of the believers with the origin and the character of the institutions which stand at the very basis of the World Order ushered in by Bahá’u’lláh. We should feel truly thankful for such futile attempts to undermine our beloved Faith—attempts that protrude their ugly face from time to time, seem for a while able to create a breach in the ranks of the faithful, recede finally into the obscurity of oblivion, and are thought of no more. Such incidents we should regard as the interpositions of Providence, designed to fortify our faith, to clarify our vision, and to deepen our understanding of the essentials of His Divine Revelation.
What we came up with was, as edited, "I... welcome these... apprehensions... as they afford me an opportunity to familiarize... the believers with the origin and the character of the institutions... We should feel... thankful for such futile attempts to undermine our beloved Faith... Such incidents... fortify our faith, ...clarify our vision, and ...deepen our understanding..."
And then, after reading the edited version, my son read the entire paragraph again, and had no trouble at all understanding what the Guardian was saying.
Dear Reader, when I first became a Baha'i, I had other Baha'is tell me not to bother reading Shoghi Effendi, as he was "too difficult". Over the years I have heard some Baha'is tell me not to give Shoghi Effendi to new believers, as he is too overwhelming to try and read. I have even been told by a few earnest and sincere friends that I should not burden my son with the writings of the Guardian until he is much older.
But honestly, I cannot understand this.
Yes, Shoghi Effendi is difficult. I made no bones about it to my son. Shoghi Effendi is, at times, very difficult to read. But rather than putting him aside, we should educate ourselves to learn how to read him. By doing so we not only enrich our understanding of the writings of the Faith, but we also train ourselves to a style of excellence that will resonate throughout everything else we do.
And that, dear Reader, will undoubtedly help my son in his ability to retain more of what he reads in other areas.
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