Shoghi and Shoghi, part 2

Shoghi and I have now been studying the World Order of Baha'u'llah for a couple of weeks, and I feel like I am learning so much.

I mean, it's not like I don't learn a lot when I read the Guardian on my own; it's just that I feel like I'm learning so much more through my son's point of view. There is also something very educational about having to explain what the basic sentence structure means, and working through the various words with him.

You may recall the previous article I posted on this study of ours, Shoghi and Shoghi, and now I would like to continue to comment on it.

After that first paragraph, in which Shoghi Effendi explained why he was writing these observations, as well as adopting the mindset of gratitude for such "futile attacks", he goes on to give us the background of why he has been doing what he has been doing in regards to the Administration. Now it should be remembered that the subtitles in this book are not from the Guardian himself, but were added by Horace Holley to make it easier for us to read. Paragraphs 2 - 5 deal with, as you can tell, this background.

The first sentence of paragraph 2 is as follows:

It would, however, be helpful and instructive to bear in mind certain basic principles with reference to the Will and Testament of ‘Abdu’l‑Bahá, which, together with the Kitáb-i-Aqdas, constitutes the chief depository wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Bahá’í Faith.

When my son and I edited it down, as per our method mentioned in the previous article, we read it as,

"It would... be helpful and instructive to bear in mind certain... principles... which... constitutes... those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Bahá’í Faith."

First, he says that it is both helpful and instructive to bear in mind certain principles. Where are those principles found? In the Kitab-i-Aqdas, and in the Will and Testament of 'Abdu'l-Baha. And what are these principles? They are the primary, the main elements of that future Divine Civilization which all past ages have foretold. And just in case we are unaware of it, it is the establishment of this Divine Civilization that is "the primary mission of the Baha'i Faith". Our mission is nothing less than that. Why do we teach? To see the establishment of this civilization. Why do we form Assemblies? To see the establishment of this civilization. Why are engaged in the four core activities today? To see the establishment of this civilization. Why are we hoping to see more and more people engaged in these core activities, regardless of their personal religious beliefs? Because that will aid in the establishment of this Divine Civilization.

Honestly, we cannot stress this concept enough. It is our primary mission, and all our activities should be moving us closer and closer to its realization.

The next few sentences read more coherently if we read them together:

A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate. Far from regarding their specific provisions as incompatible and contradictory in spirit, every fair-minded inquirer will readily admit that they are not only complementary, but that they mutually confirm one another, and are inseparable parts of one complete unit. A comparison of their contents with the rest of Bahá’í sacred Writings will similarly establish the conformity of whatever they contain with the spirit as well as the letter of the authenticated writings and sayings of Bahá’u’lláh and ‘Abdu’l‑Bahá. In fact, he who reads the Aqdas with care and diligence will not find it hard to discover that the Most Holy Book itself anticipates in a number of passages the institutions which ‘Abdu’l‑Bahá ordains in His Will.

Again, we found this a bit overwhelming, so we got out our shears and went to work.

A study... of these... documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate... (E)very fair-minded inquirer will... admit that they are... complementary, ...mutually confirm one another, and are inseparable parts of one complete unit. A comparison of their contents... will... establish the conformity... with the spirit as well as the letter of the authenticated writings and sayings of Bahá’u’lláh and ‘Abdu’l‑Bahá... (H)e who reads the Aqdas... will... discover that the Most Holy Book... anticipates... the institutions which ‘Abdu’l‑Bahá ordains...

Again, if we want to better understand where Shoghi Effendi is getting his ideas regarding the Administration that he is guiding us to build, we need to go back to these two documents. All the ideas are there, and in fact, they build upon each other.

This is a point at which we can pause and see just what it is that he is doing. Shoghi Effendi is guiding us back to the Writings. We don't have to take his word for it, even though he is the appointed centre of the Faith. He is encouraging us to read what he has read, in the original documents. Whenever we have a question regarding the Faith, he answers us, and he cites his sources, too. Isn't this an example worth following?

Of course, it's not easy. Those two documents he is referring to our attention are very weighty documents. They're not particularly long, but they are just chock full of really good stuff. How will we know just what parts we are to look at? I mean, is our study of these documents supposed to include the washing of our feet, and the story of Mirza Muhammad Ali's perfidy? It can. But he probably wants us to be a bit more focused.

And so, gracious as he is, he gives us a bit of guidance. We are to look at those passages that talk about the Administration. And we are not just to look at them, but we are to look for specific things in those passages.

Shoghi Effendi goes on:

By leaving certain matters unspecified and unregulated in His Book of Laws, Bahá’u’lláh seems to have deliberately left a gap in the general scheme of Bahá’í Dispensation, which the unequivocal provisions of the Master’s Will have filled.

Or, after a bit of trimming:

... Bahá’u’lláh seems to have deliberately left a gap... which the ...Master... filled.

Really? Baha'u'llah left a gap?

Actually, yes, He did. When we read the provisions for the Administrative Order in the Aqdas, we discover that there is no level of governance at the national level.

Interesting.

Honestly, I never would have noticed if the Guardian hadn't mentioned this right here. I went back and looked to see if I could discover any gaps, and there it was.

But the Master, in His Will and Testament, filled this gap.

Not only that, but in the Aqdas, there was no guidance regarding how these institutions were to be elected. This, too, was left to the Master to mention in His Will. And further to that, it was left to the Guardian to guide us as to the various qualities we should seek when voting for the members of these august bodies.

It really is quite remarkable just what we can discover when we go back and look at these documents through the lens of Shoghi Effendi's guidance.

Finally, in the last sentence of paragraph 2 we read:

To attempt to divorce the one from the other, to insinuate that the Teachings of Bahá’u’lláh have not been upheld, in their entirety and with absolute integrity, by what ‘Abdu’l‑Bahá has revealed in His Will, is an unpardonable affront to the unswerving fidelity that has characterized the life and labors of our beloved Master.

Or, after careful paring down:

...(T)o insinuate that the Teachings of Bahá’u’lláh have not been upheld... by... ‘Abdu’l‑Bahá... is an unpardonable affront...

If we claim to love the Master, as Ruth White claimed, and hint that He somehow did not uphold the laws of the Aqdas, is, as Shoghi Effendi clearly says here, unpardonable. So if we somehow have come to this conclusion, we are treading on very thin ice, and should go back to those two documents and study them again. I mean it's ok to miss it, or not understand how the Master did uphold Baha'u'llah's laws in this instance, and ask to be walked through it step by step. Not a problem. But to hint that He didn't do it? Well, that's something else altogether. It suggests a form of egotism that is extremely dangerous, as well as an unwillingness to say, "I missed it. Please explain it to me."

And when we do get off our high horse, when we do admit that we're not quite connecting those dots, Shoghi Effendi is very glad to help us out.

I think I'll leave paragraph 3 for next time.