Bahá’í World/Volume 21/The Ministry of Shoghi Effendi, 1921-1957
 | The text below this notice was generated by a computer, it still needs to be checked for errors and corrected. If you would like to help, view the original document by clicking the PDF scans along the right side of the page. Click the edit button at the top of this page (notepad and pencil icon) or press Alt+Shift+E to begin making changes. When you are done press "Save changes" at the bottom of the page. |
Wfollowhg is an extractfrom William Hatcher and Douglas Martin, The Bahá’í Faith: The Emerging Global Religion (Harper and Row, 1985), 64-72.
THE MINISTRY OF SHOGHI EFFENDI, 1921—1957
The period between 1921 and 1963 in Bahá’í hlstory is most readily accessible through consideration of the major projects undertaken by Shoghi Effendi in the execution of his role as Guardian. Four areas of activity particularly stand out: the development of the Bahá’í World Centre, the translation and interpretation of Bahá’í teachings. the expansion of the administrative order. and the implementation of the divine plan of ‘Abdu’l-Bahá. Immediately after assuming his responsibilities, and continuing throughout his life. Shoghi Effendi devoted a great deal of time to the physical development of the Faith's international headquarters in the area surrounding the Bay of Halfa. During the lifetimes of Bahá’u’lláh and ‘Abdu’l-Bahá. several parcels of land had been gradually acquired by the community of exiles Of these. the two most important were the site of the shrine where the body of Bahá’u’lláh was interred (in the vicinity of the mansion Of Bahjí just outside Acre), and the site of the shrine on the side of Mount Carmel above the city of Haifa which con tained the remains of the Báb. Through the generosity of lndividual Bahá’ís. bequests. and responses to special appeals by Shoghi Effendi. these properties were vastly increased during the Guardian's ministry. Magnificent gardens were laid out, the first of a number of monumental buildings were erected. and a master plan was created for the development of a spiritual center and administrative complex that would meet the needs of a rapidly growing international community and which would be able to expand with it. a complex designed to rank among the most beautiful in the world. A widely dispersed religious community was thus provided with a center of pilgrimage and guidance that would greatly contribute to creating a sense of common identity. High on the list of priorities of any religious system must be the determination of the canon of its scripture and the application of these sacred writings to the circumstances of individual and community life. Empowered by ‘Abdu’l-Bahá’s Will as the sole authoritaof the Bahá’í
tive interpreter
300 THE
wflttngs. Shoghi Effendi interpreted world events in the light of the Bahá’í scriptures and shared with the Bahá’í community the results of these analyses in the farm of lengthy letters to the Bahá’í world.
At the same time, the nascent Bahá’í communities around the world were deluglng Haifa with questions on an enormous range of subjects in the Bahá’í writings, and the Guardian‘s answers to these inquiries also formed a significant portion of the interpretation of the revelation of Bahá’u’lláh. in the early 19405 Shoghi Effendi focused his analytical attention on the events of Bahá’í history; and in 1944, in commemoration of the centenary of the declaration of the Bab. he produced a highly detailed study covering the entire century from the Báb's first announcement of his mission to Mullá Ḥusayn to the completion of the first ‘Seven Year Plan.‘
Shoghi Effendi's program to interpret the Bahá’í writings was considerably aided by the fact that he was in a position to serve as the principal translator of the writings from Persian and Arabic into English. He had studied English from early childhood and as a young man was able to continue his studies at the American University of Beirut and subsequently at Oxford University. where he remained until ‘the time of ‘Abdu’l-Bahá's death in 1921. Since the major administrative bodies of the Bahá’í Faith during the first critical decades of the Guardianship were located in English-speaking countries. Shoghi Effendi‘s ability to express and interpret Bahá’í con Bahá’í WORLD
cepts 1n the English language provided an Invaluable source of guidance to the new faith in the Western world.
His role as an interpreter was also of long-range importance to the development of the Bahá’í community. lt assured unity of doctrine during the early years of the falth‘s global expansion and thus greatly reduced the threat of schism.
Parallel with his translation activities and the development of the World Centre of the faith. Shoghi Effendi devoted much of his energies to bringing into enstence the system of administrative institutions as they had been conceived by Bahá’u’lláh and established in embryonic form by ‘Abdu’l-Bahá. Each locality with nine or more adult believers was encouraged to elect a 'Local Spiritual Assembly' to govern the affairs of the faith in that area. As soon as the number of local spiritual assemblies in any given country provided a sufficiently broad base, the Guardian urged the election of a national spiritual assembly. vested with full jurisdiction over the affairs of the faith in that particular country.
A steady stream of correspondence from Haifa provided these nascent institutions with guidance concerning the application of the Bahá’í writings to the conduct of community life, More general communications urged all believers to give their wholehearted support and obedience to the bodies they elected. Bahá’í principles of consultation were identified and assemblies were urged to conscientiously train themselves in group decisionmaking.
THE BAHA']
In accordance with 'Abdu'iBaha's Will. between the years 1951 and 1957. the Guardian appointed a number of distinguished believers as Hands of the Cause of God and charged them with special responsibilities for teaching the faith and protecting its institutions. The crowning unit of this global administrative structure was the institution of the Universal House of Justice. conceived and named by Bahá’u’lláh. Shoghi Effendi indicated that. as soon as the expansion of the Bahá’í community permitted. a Universal House of Justice would be elected by the entire international Bahá’í community. acting through their national spiritual assemblies.
0 0 O
Shoghi Effendi's reasons for devoting so much time and energy to the development of the Bahá’í administrative order during the first years of his guardianship soon became apparent. The administrative institufinns of the faith provided the necessaly instruments for the implementation of ‘Abdu’l-Bahá's “Divine Plan" to spread the message around the world. Before the widely scattered community could undertake so great a task. it was necessary to establish decision-making administrative bodies capable of mobilizing the necessary manpower and resources. Moreover. it was essential that adequate time be allowed for these institutions to learn the mdiments of Bahá’í administration and consultation.
Accordingly, it was not until 1937. sixteen years after the death of ‘Abdu’l-Bahá. that Shoghi Effendi began systematically work WORLD 301
mg on realizing the objectives laid out in the series of letters sent by ‘Abdu’l-Bahá to the Bahá’ís of North America. In April 1937 the first seven—year plan was launched with three major goals: (1) to establish at least one local spiritual assembly in every state *of the United States and every province of Canada: (2) to make certain that at least one Bahá’í teacher was residing in each Latin American republie: and [3) to complete the exterior design of the first Bahá’í house of worship in North America—a building Whose cornerstone had been laid by ‘Abdu'l-Bahi during his visit in 1912. and which, in many ways. symbolized the international Bahá’í community itself. Despite the obstacles created by the outbreak of World War II. this plan was successfully completed on the centenary of the declaration of the Báb. in May 1944.
Following a two-year interval, a second seven-year plan was launched in 1946. The focus of this effort was Europe. which at the time had only two national spiritual assemblies: those of Great Britain and Germany. The plan also called for the creation of local spiritual assemblies throughout Latin American and a great multiplication of those in North America. The successful conclusion of this plan likewise coincided with a major Bahá’í centenary. the oneahundredth anniversary of the inception of Bahá’u’lláh’s mission in the SiyéhChill in 1953. One of the major goals of this seven‘year plan was the establishment of an independent national spiritual assembly in Canada. This was achieved in
TH
E
1948. and in 1949 was followed by its incorporation by a special Act of Parliament. an achievement which Shoghi Effendi pointed out was 'unique in the annals of the Faith. whether of East of West.‘
The two most impressive single achievements of this second plan had a special connection with the North American Bahá’í community. Aprll 1953 marked the formal dedication of the house of worship at Wilmette. illinois. which was to be the first of similar structures to be built on all five continents of the globe. The designer was a FrenchCanadian architect named JeanLouis Bourgeois. His magnificent conception was hailed by the Italian architect Luigi Quaglino as ‘a new creation which will revolutionize architecture in the world. Without doubt.‘ he added. ‘it will have a lasting page in history.’ One other major triumph of these years was also a building. a magnificent shrine to crown the stone edifice built by ‘Abdu’l-Bahá to serve as a mausoleum for the Báb. The architect of this shrine was another Canadian. William Sutherland Maxwell. with whom 'Abdu‘i-Baha had stayed during his visit to Montreal. The exquisite design. in which a golden dome crowns a white marble arcade and rose-colored granite pillars. has provided the Bahá’í World Centre on Mount Carmel with one of the most beautiful landmarks on the shores of the Mediterranean Sea.
in 1953, without any lapse of time. Shoghi Effendi launched the Bahá’í community on the most ambitious undertaking in its history—a global plan which he
Bahá’í WORLD
termed a ‘Ten Year World Crusade.‘ This plan would conclude in 1963. the centenary of the declaration of Bahá’u’lláh in the Garden of Riḍván. One hundred and thirtytwo new countries and major territories were to be opened to the faith and the existing communities in 120 countries and territories were to be expanded. National spiritual assemblies were to be established in most countries in Europe and Latin America. and vast increases were called for in the numbers of assemblies, believers. and property endowments. This plan. like those before. was achieved on schedule (indeed was far exceeded); but under circumstances very different from any the Bahá’í community might have anticipated.
in early November 1957, while on a visit to England to purchase furnishing for the Bahá’í archives building on Mount Ca:mel. Shoghi Effendi contracted Asian flu. On November 4. he died of a heart attack, leaving the Bahá’í world stunned and temporarily distracted. its ten—year plan only half completed.
The Guardianship was theoretically a continuous one. ‘Abdu’l-Bahá's Will and Testament authorized the Guardian of the Bahá’í Faith to appoint a successor from among the direct descendants of Baha'u‘liah but indicated certain qualities such a successor must possess. Shoghi Effendi died without designating a successor. as apparently no other members of the family met the demanding spiritual requirements laid down in the Covenant of Baha'u'llah and in The Will and Testament of 'Abdu'l—Bahi
THE BAHA'l
There would. therefore. be no second Guardian; the only other institution endowed with the authority to assume the leadership of the Bahá’í community was the Universal House of Justice—a body which had yet to be elected.
Three interrelated factors provided an answer to the dilemma facing the Bahá’í world: [1) from statements Shoghi Effendi had made. it was apparent that he considered that conditions would be ready for the election of the Universal House of Justice When the tenyear plan was successfully completed; (2) in the meantime. the Bahá’í community would receive the basic guidance it required from the detailed plan already laid down by Shoghi Effendi: and (3) finally. In one of his last messages to the Bahá’í world. he had named the Hands of the Cause as the ‘Chlef Stewards‘ of the faith and called on them to collaborate closely with the national spiritual assemblies in assuring that the ten-year plan was carried out and that the unity of the faith was protected.
Heartened by thls last message, the Hands of the Cause organlzed their work around a sexies of annual ‘Conclaves.’ These consultations produced a number of major statements, including the formal declaration that Shoghi Effendi had left no will and had appointed no heir to the Guardianship (Conclave of 1957). and the announcement that the Universal House of Justice would be elected by the memberehlp of all the national spiritual assemblies of the Bahá’ís of the world in 1963 (Conclave of 1959).
By April 1961 twenty-one new
WORLD
national spiritual assemblies were established in Latin America: and. a year later. an additional eleven were elected in Europe. The remaining goals of the ten-year plan were likewise either accomplished or surpassed. In the spring of 1963, precisely one hundred years after Bahá’u’lláh first declared his mission to a handful of followers in the Garden of Rldvén. the members of the flfty—six elected national spiritual assemblies around the world carried out an election of the first Universal House of Justice. in a remarkable gesture of renunciation. the Hands of the Cause disqualified themselves from serving as elected members of the supreme administrative lnstitution of the Bahá’í community.
For Bahá’ís, the election of the first Universal House of Justice represented an event of transcendent importance. After more than a century of struggle. persecution. and recurrent internal crises, and through democratic electoral processes, the Bahá’í community had succeeded in bringing into existence a permanent institution for the guidance of all the affairs of the faith. Moreover. its establishment had been conceived by Bahá’u’lláh himself and was patterned on principles laid down in his wn‘tlngs and in those of ‘Abdu’l-Bahá. The cos mopolitan membership of the first Universal House of Justice seemed particularly appropriate to the institution's nature and functions: the nine members from four continents represented three major religious backgrounds (Jewish. Christian. and Muslim) as well as several ethnic origins.
304 THE
Beyond its institutional importance. the establishment of the Universal House of Justice symbolized the element which Bahá’ís regard as the essence of their faith: unity. The emergence of the Universal House of Justice as the unchallenged authority in all
Bahá’í WORLD
the affairs of the community meant that the Bahá’í Faith had remained united through the must criflcal period of a religion's history. the vulnerable first century during which schism almost traditionally takes root.
