The Covenant/The Covenant of ‘Abdu’l-Bahá

[Page 35]

The Covenant of ‘Abdw1-Baha

Introduction

Shoghi Effendi stated that the believers should have “a deeper understanding of the Covenants of both Baha’u’llah and ‘Abdu’1Baha.”! The Covenant of ‘Abdu’l-Baha, however, is not a third type of Covenant. It is an extension of Baha’u’llah’s Covenant.

The Guardian explains: “As regards the meaning of the Baha’i

Covenant [there are] two forms of Covenant. ... First is the Covenant that every Prophet makes with . . . His people that they will accept and follow the coming Manifestation. ... The second form

of Covenant is such as the one Baha’u’ll4h made with His people that they should accept the Master. This is merely to establish and strengthen the succession of the series of Lights that appear after every Manifestation. Under the same category falls the Covenant the Master made with the Baha’is that they should accept His administration after Him. .. .”?

In this lesson we will examine the Covenant ‘Abdu’l-Baha made with the believers. We will also explore some features of the Baha’i administration which Shoghi Effendi described as the “child”? of the Covenant.

1 The Importance of Deepening 26 2 Written on behalf of Shoghi Effendi, Lights of Guidance 147 3 Messages to the Baha'i World 88

35 [Page 36]Overview

The Covenant of ‘Abdu’1-Baha was established with the believers in His Will and Testament. This Covenant continues the Covenant established by Baha’u’llah. “... Acceptance of the Master’s Will and Testament is basic in the faith of every Baha’i and is an integral part of the Covenant which every believer undertakes to uphold when he becomes a Baha’{.”*

‘Abdu’l-Baha’s Will clarified and explained the workings of the Administrative Order “that Baha’u’ll4h had already created” in the Kitéb-i-Aqdas and other Tablets. The administration is headed by the twin institutions of the Guardianship and the Universal House of Justice. These two institutions are named by ‘Abdu’l-Baha as His successors in His Will.

After ‘Abdu’1-Baha, the Administrative Order is the channel through which God’s will flows to humanity to accomplish His purpose. The growth of the Administrative Order will ultimately result in the raising of Baha’u’llah’s new World Order.

With the passing of ‘Abdu’l-Baha “the moment had now arrived for that undying, that world-vitalizing Spirit” released by the Bab and Baha’u’llah to “incarnate itself” (that is, take visible form) in “institutions designed to canalize its outspreading energies and stimulate its growth.” In His Will and Testament ‘Abdu’1-Bah4 lays the foundation for institutions that provide not only the structure of the Baha’i Faith, but a plan for the reordering of society.

It was Baha’u’llah Who created the principles and institutions of the Administrative Order.’ The guidance given in ‘Abdu’1-Baha’s Will strictly conforms to Baha’u’llah’s teachings. It clarifies and fills in some details which Baha’u’ll4h deliberately did not specify. The Will was itself the result of the “creative energies’ released by Baha’u’ lah.

4 The Universal House of Justice, letter of 3-23-75

5 The Universal House of Justice, The Power of the Covenant, Part II, 4 6 Shoghi Effendi, God Passes By 324

7 Shoghi Effendi, The World Order of Baha'u'llah 145

8 Shoghi Effendi, The World Order of Baha'u'llah 144

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Influence of Baha’u’llah on ‘Abdu’l-Baha’s Covenant [Page 37]The chief institutions of the Administrative Order are the twin, infallible institutions of the Guardianship and the Universal House of Justice. “It is clear. . . from the writings of the Guardian himself,” The Universal House of Justice informs us, “that Baha’u’1l4h, in addition to appointing ‘Abdu’1-Baha, instituted the House of Justice and anticipated the Guardianship, and that the succession, after “Abdu’l-Bahé, passed, not just to the Guardian, but to the Administration, of which the Guardianship and the Universal House of Justice are the crowning institutions.”

The twin institutions are the channel for the expression of the will of God after the passing of ‘Abdu’l-Baha. The Guardian is the Interpreter of the words of Baha’u’ll4h. The Universal House of Justice deals with matters not explicitly covered in Baha’u’llah’s teachings.

The “seed” of the Administrative Order created by Baha’u’ ll4h and described by ‘Abdu’l-Baha is to result in the “fruit” of anew World Order. The Administration, Shoghi Effendi explains, is the “nucleus” and “pattern”! of the World Order of Baha’u’lla4h and a sign of the Faith’s “Golden Age and future glory.”"

The establishment of the new World Order will signify the coming of God’s Kingdom on earth. Thus the promise of the Everlasting Covenant—the expression of God’s Purpose for humanity—will after sixty centuries be realized by the channeling of the forces of the divine will through the Covenant and Order of Baha’u’Ilah.

9 Letter of 1-14-73. ‘Abdu’l-Bahé appointed the successors in the Will and Testament of ‘Abdu'lBahd, pages 3, 11, 14, 19, and 25. Bah4’u’ll4h explicitly established the Universal House of Justice (see Tablets of Bahd'u'lléh, pages 26-27, 68, 93, and 128-29) and anticipated by implication the Guardianship. In a letter dated 3-23-75 the Universal House of Justice states: “One such implication is in the matter of Huqiqu’lléh, which is ordained in the Kitab-i-Aqdas without provision being made for who is to receive it; in His Will and Testament ‘Abdu’!-Bah4 fills this gap by stating ‘It is to be offered through the guardian of the Cause of God. .. .”” (See also Messages of the Universal House of Justice, page 41.)

10 The World Order of Baha'u'llah 144

11 God Passes By 158

The Guardianship and the Universal House of Justice

The Nucleus and Pattern ofa New World Order

37 [Page 38]1. “There is also the Lesser Covenant that a Manifestation of God makes with His followers that they will accept His appointed successor after Him.... It is a Covenant of this kind that Baha’u’ lah made with His followers regarding ‘Abdu’1-Bahéa, and that ‘Abdu’lBaha perpetuated through the Administrative Order that Baha’u’lla4h had already created.”

—tThe Universal House of Justice, letter of 3-23-75

2. “The creative energies released by the Law of Baha’u’llah, permeating and evolving within the mind of ‘Abdu’1-Bahé, have ... given birth to an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation. ... The Will and Testament of “Abdu’1Baha can no more be divorced from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it. Baha’u’llah’s inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of ‘Abdu’1Baha, and their motives have been so closely wedded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudiation of one of the most sacred and basic truths of the Faith.” —Shoghi Effendi, The World Order of Baha’ u' lléh 144

3. “... The Will and Testament of ‘Abdu’l-Bah4, . . . together with the Kitab-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 Baha’{ Faith. 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 . . . mutually confirm one another, and are inseparable parts of one complete unit. A comparison of their contents with the rest of Baha’i 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 Baha’u’llah and ‘Abdu’l-Baha. In fact, .. . the Most Holy Book itself anticipates in a number of passages the institutions which ‘Abdu’1-Baha ordains in His Will. By leaving certain matters unspecified and unregulated in His Book of Laws, Baha’u’llah seems to have deliberately left a gap in the general scheme of Bahda’{ Dispensation, which the unequivocal provisions of the Master’s Will have filled.” | —shoghi Effendi, The World Order of Bahd' u'lldh 3-4

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Influence of Baha’u’llah on ‘Abdu’l-Baha’s Covenant

permeating: spreading through or mingling with

inscrutable: hard to grasp; mysterious

infused: filled, instilled, imparted

dissociate: to separate, disunite

repudiation: rejection of something as untrue

depository: place where something is kept for safekeeping

enshrined: preserved as sacred

contradictory: characterized by inconsistency or opposition

authenticated: established as genuine [Page 39]4. “The essence of the Covenant is the continuation of divine guidance after the Ascension of the Prophet through the presence in this world of an institution to which all the friends turn and which can indisputably state what is the Will of God. After ‘Abdu’1l-Baha the Guardianship and the Universal House of Justice are such institu tions.” —tThe Universal House of Justice, letter of 3-23-75

5. “After the passing away of this wronged one, it is incumbent upon the Aghs4n (Branches), the Afndn (Twigs) of the sacred Lote tree, the Hands (pillars) of the Cause of God and the loved ones of the Abha Beauty to turn unto Shoghi Effendi . . . as he is the sign of God, the chosen branch, the guardian of the Cause of God... .” “The sacred and youthful Branch, the Guardian of the Cause of God, as well as the Universal House of Justice to be universally elected and established, are both under the care and protection of the Abha Beauty, under the shelter and unerring guidance of the Exalted One (the Bab).... Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God... .” —Will and Testament of ‘Abdu’!l-Bahd 11

6. “. .. The Guardian ... has been made the Interpreter of the Word and . . . the Universal House of Justice has been invested with the function of legislating on matters not expressly revealed in the teachings. ...Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other.’~shoghi Effendi, The World Order of Bahd’ u’lléh 150

7. “There is a profound difference between the interpretations of the Guardian and the elucidations of the House of Justice in exercise of its function to ‘deliberate upon all problems which have caused difference, questions that are obscure, and matters that are not expressly recorded in the Book.’ The Guardian reveals what the Scripture means; his interpretation is a statement of truth which cannot be varied... . [The Universal House of Justice’s] pronouncements, which are susceptible of amendment or abrogation by the House of Justice itself, serve to supplement and apply the Law of God.”

—The Universal House of Justice, Wellspring of Guidance 52

8. “[The] House of Justice shares with the Guardian the responsibility for the application of the revealed word, the protection of the Faith, as well as the duty to ‘insure the continuity of that divinelyappointed authority which flows from the Source of our Faith, to safeguard the unity of its followers, and to maintain the integrity and flexibility of its Teachings.””’—tThe Universal House of Justice, letter of 8-22-77

The Guardianship and the Universal House of Justice

Interpreter: person designated to say what the Word of God as revealed by Baha'u'llah means; the interpretation of the appointed Interpreter (‘Abdu'l-Baha or Shoghi Effendi) is an extension of the Book and is as binding on the Baha'is as the Writings of Baha'u'llah

elucidations: explanations; statements that make something clear

susceptible of: open to amendment: formal change or alteration by a deliberative body abrogation: annulment or repeal of a law by authority

integrity: completeness; purity

39 [Page 40]9. “The potent energies released through the ascension of the Center of His Covenant crystallized into this supreme, this infallible Organ for the accomplishment of a Divine Purpose. The Will and Testament of ‘Abdu’1-Baha unveiled its character, reaffirmed its basis, supplemented its principles, asserted its indispensability, and enumerated its chief institutions.” —shoghi Effendi, The World Order of Bahd' u' lléh 89

10. “Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God’s immutable Purpose for mankind in this day.... Its consummation [is] the advent of that golden millennium—the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Baha’u’ lah.” —shoghi Effendi, The World Order of Baha’ u' lldh 156-57

11. “Few will fail to recognize that the Spirit breathed by Baha’u’ lah upon the world... can never permeate and exercise an abiding influence upon mankind unless and until it incarnates itself in a visible Order, which would bear His name, wholly identify itself with His principles, and function in conformity with His laws... . “For Baha’u’lla4h, we should readily recognize, has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a particular philosophy. ... In addition to these He, as well as “Abdu’l-Baha after Him, has, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth. Not only have they revealed all the directions required for the practical realization of those ideals which the Prophets of God have visualized, and which from time immemorial have inflamed the imagination of seers and poets in every age. They have also, in unequivocal and emphatic language, appointed those twin institutions of the House of Justice and of the Guardianship as their chosen Successors, destined to apply the principles, promulgate the laws, protect the institutions, adapt loyally and intelligently the Faith to the requirements of progressive society, and consummate the incorruptible inheritance which the Founders of the Faith have bequeathed to the world.” —shoghi Effendi, The World Order of Bahd'u'lldh 19-20

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The Nucleus and Pattern ofa New World Order

crystallized: assumed a definite shape

enumerated: reckoned or

named singly

immutable: unchangeable

incarnates: takes on a visible form

imbued: to inspire, permeate or fill

enunciated: stated or set forth thoroughly and systematically

propounded: presented for consideration

reign: period of rule

incorruptible: not subject to decay; original form cannot be changed

seers: prophets; those who forsee future events

emphatic: with emphasis

promulgate: to make known; to disseminate

For more quotations on topics raised in this lesson see the index, page 81. [Page 41]Illustration

“Nine days had not yet elapsed after the interment of the sacred remains of our beloved Guardian, Shoghi Effendi, in London, when the Hands of the Cause . . . assembled at the World Center of the Faith, in our capacity as ‘Chief Stewards of the embryonic World Commonwealth of Baha’u’llah’, to consult together on the most tragic situation facing the Baha’fs since the Ascension of ‘Abdu’lBaha, and to take all necessary and appropriate measures to safeguard the highest interests of our Faith. ...

“On... November 19th, nine Hands of the Cause, selected from the Holy Land, and the several continents of East and West, with Amatu’1-Baha Rthiyyih Khaénum, broke the seals placed upon the beloved Guardian’s safe and desk and made careful examination of their precious contents. These same Hands, rejoining the other Hands assembled in the Mansion of Baha’u’Ilah at Bahji, certified that Shoghi Effendi had left no Will and Testament. It was likewise certified that the beloved Guardian had left no heir. The Aghsan (branches) one and all are either dead or have been declared violators of the Covenant by the Guardian for their faithlessness to the Master’s Will and Testament and their hostility to him named first Guardian in that sacred document.

“The first effect of the realization that no successor to Shoghi Effendi could have been appointed by him was to plunge the Hands of the Cause into the very abyss of despair... .

“From this dark abyss, however, contemplation of the Guardian’s own life of complete sacrifice and his peerless services gradually redeemed our anguished hearts... . .

“The Hands of the Cause, determined to carry out every aspect of the Guardian’s expressed wishes and hopes, call upon the National Assemblies to proceed with the holding of the International Continental Conferences. ... We are, moreover, to keep ever before us the other tasks fixed in the Ten Year Plan as objectives to be won by 1963.

“Meanwhile the entire body of the Hands assembled by the nine Hands of the World Center will decide when and how the International Baha’{ Council is to evolve through the successive stages outlined by the Guardian, culminating in the call to election of the Universal House of Justice by the membership of all National Spiritual Assemblies.

“When that divinely ordained body comes into existence, all the

conditions of the Faith can be examined anew... .”

—Proclamation by the Hands of the Cause to the Bah4’is of East and West November 25, 1957, printed in The Bahd’ f World, Vol. XIII, 341-45

interment: burial

Stewards: those entrusted with management of affairs not their own

abyss: a very deep and large hole; a huge emptiness

culminating: reaching the highest point or degree; climaxing in

41 [Page 42]Further Study

Select one of the passages from the “Readings” section.

What does the passage mean What are the implications of to you? the passage for your life?

List any unanswered questions about the lesson you may want to explore in more depth. Use the index on page 81 and additional reading below to help you find answers to your questions.

1.

2s

Will and Testament of ‘Abdu’ l-Bahda Excerpts can be found in Bahd’i Administration, pages 3-12.

Wellspring of Guidance 44-56, 81-91 and Messages of the Universal House of Justice 37-43

Letters discussing the relationship between the Guardian and the Universal House of Justice (see the “Exercise,” page 45).

A Commentary on the Will and Testament of ‘Abdu’ l-Bahd, by David Hoffman Commentary, with quotations, on ‘Abdu’l-Baha’s Will.

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Personal Reflection

Remaining Questions

Additional Reading [Page 43]1. Which best describes the succession of authority in the Faith:

a. Baha’u’llah was succeeded by ‘Abdu’l-Baha; ‘Abdu’!Baha was succeeded by the Guardian; and the Guardian was succeeded by the Universal House of Justice

b. Baha’u’llah appointed ‘Abdu’l-Baha as His successor and ‘Abdu’1l-Baha appointed the Guardianship and the Universal House of Justice as His successors

c. Baha’u’llah appointed ‘Abdu’1-Baha as His successor and Baha’u’lla4h and ‘Abdu’1-Baha passed authority to the Guardianship and the Universal House of Justice

2. (Circle all that apply.) The Will and Testament of ‘Abdu’l-Bahé:

a. is in agreement with Baha’u’llah’s writings

b. provides for institutions not mentioned by Bahé’u’llah c. is the charter of a new World Order

d. was influenced by Baha’u’ll4h’s purpose

3. Name one function performed only by the Guardian and one performed only by the Universal House of Justice. Name four functions that they both perform:

unique: mmon:

to the Guardian:

to the House of Justice:

4. (Circle all that apply.) The Administrative Order is:

a. the child of the Covenant

b. an integral part of the Covenant

c. achannel for forces released by the Revelation

d. the crystallization of energies channeled by the Covenant

43 [Page 44]Answers

The following are suggested answers. Depending on your understanding of the quotes, you may have different answers. Consider the suggested answers a Starting point for thought and discussion.

1. c. This is the only choice that indicates that after “Abdu’l-Baha, authority passed to the Administration’s twin institutions and that these institutions were referred to by Baha’u’llah as well as ‘Abdu’l-Baha. See page 39 and footnote 9 on page 37.

2. a,b,c, andd. For “a,” “c,” and “d” see the quotations on page 38. Regarding “b,” quote #3, page 38 indicates Baha’u’ lah left gaps for ‘Abdu’1-Baha to fill. Footnote 9 indicates the Guardi anship was not explicitly mentioned by Baha’u’llah, but was anticipated.

3. The specific function of the Guardianship is interpretation of the writings of Baha’u’llah, while for the Universal House of Justice, it is legislation on items not revealed in the teachings. See #6 and #7, page 39. See #8, page 39 for five common responsibilities of the Guardianship and the Universal House of Justice.

4. a,b,c, andd. For “a,” see page 35; for “b,” see page 36; for “c,” see the quotations on pages 36-37; and for “d,” see #4 and

1. 11, page 40 and the quotations on pages 36-37.

Discussion

Describe your understanding of the relationship of the Universal House of Justice and the Guardianship to the Covenant, including their relationship to God’s will and purpose.

What is the difference between interpretations by the Guardian and the explanations of the Universal House of Justice’s on matters that are not clear or that are not recorded in the Book?

What are a believer’s responsibilities to the Covenant of ‘Abdu’! Baha? Give some examples of how that translates into your personal and community life.

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[Page 45]Exercise

After the ascension of ‘Abdu’l-Bahé, authority passed to the Guardian and the Universal House of Justice. Although ‘Abdu’1-Baha specified how the House of Justice should be elected—through a three stage election process where members of the National Assemblies would serve as delegates—He did not specify when the election should take place. Shoghi Effendi, assuming his responsibilities as the Head of the Faith, immediately considered whether to form the Universal House of Justice.’> He consulted with a number of veteran believers from around the world before concluding that the Baha’i world was not yet ready to support the supreme administrative body of the Faith. It would first be necessary to increase and strengthen the pillars of the House of Justice—the local and national assemblies.

For thirty-six years Shoghi Effendi guided the expansion of the Faith and the building of the Administrative Order. By the time of his death in 1957, however, the Universal House of Justice had not yet been formed. Furthermore, the directive of ‘Abdu’l-Baha regarding the appointment of future guardians could not be fulfilled.’° Yet, Shoghi Effendi had left the believers with guidance for the expansion of the Faith through the year 1963, had designated the Hands of the Cause as the “Chief Stewards of Baha’u’llah’s embryonic World Commonwealth,” and had explained the stages through which the Baha’{ International Council’® had to pass to evolve into the Supreme Body of the Faith. Thus the Baha’f world community, though suffering greatly from the loss of its beloved Guardian, had all the divine guidance it needed to eventually establish, in 1963, the Universal House of Justice.

In response to many questions about the unexpected end of the line of guardians and the operation of the Universal House of Justice without a living guardian, the House of Justice wrote three letters. They are published in Wellspring of Guidance, pages 44-56 and 81-91, and Messages of the Universal House of Justice, pages 37-43. See if you can answer the following questions. You may wish to read the three letters first.

1. Why did Shoghi Effendi not appoint a second Guardian?

2. Was a break in the line of guardians foreseen in the Writings?

3. What was the role of the Hands of the Cause after the Guardian’s death? 4, Why were steps taken to elect the Universal House of Justice in 1963?

5. Can the Universal House of Justice function properly without a Guardian? 6. Has the Covenant of Baha’u’llah been damaged or altered?

7. What is the duty of the believers?

15 Réhiyyih Rabbani, The Priceless Pearl 54-56

16 Will and Testament of ‘Abdu'l-Bahd 12

17 Messages to the Baha’ { World 127; to learn more about the actions of the Hands of the Cause after the passing of the Guardian see The Baha’ { World, Vol. XIII, 333-78, especially “Proclamation of the Hands of the Cause to the Baha’ is of East and West” 341-45

18 The Baha’ International Council was an international body that was the forerunner to the Universal House of Justice; see Messages to the Baha’ { World 7-8

45 [Page 46]Feedback

1. Why did Shoghi Effendi not appoint a second Guardian?

“There is no doubt at all that in the Will and Testament of ‘Abdu’l-Bah4, Shoghi Effendi was the authority designated to appoint his successor; but he had no children and all the surviving Aghs4n had broken the Covenant. Thus, as the Hands of the Cause stated in 1957, it is clear that there was no one he could have appointed in accordance with the provisions of the Will. To have made an appointment outside the clear and specific provisions of the Master’s Will and Testament would obviously have been an impossible and unthinkable course of action... .” —Wellspring of Guidance 81-82

2. Was a break in the line of guardians foreseen in the Writings?

“One of the most striking passages which envisage the possibility of such a break .. . is in the Kit4b-i-Aqdas itself: “The endowments dedicated to charity revert to God, the Revealer of Signs. No one has the right to lay hold on them without leave from the Dawning-Place of Revelation. After Him the decision rests with the Aghs4n (Branches), and after them with the House of Justice—should it be established in the world by then.... “The passing of Shoghi Effendi in 1957 precipitated the very situation provided for . . . in that the line of Aghs4n ended before the House of Justice had been elected. Although .. . the ending of the line of Aghs4n . . . was provided for, we must never underestimate the grievous loss that the Faith has suffered.” —Messages of the Universal House of Justice 41

3. What was the role of the Hands of the Cause after the the Guardian’s death?

“... The international administration of the Faith was carried on by the Hands of the Cause of God with the complete agreement and loyalty of the national spiritual assemblies and the body of the believers. This was in accordance with the Guardian’s designation of the Hands as the ‘Chief Stewards of Bah4’u’ll4h’s embryonic World Commonwealth.’

“From the very outset of their custodianship . . . the Hands realized that since they had no certainty of Divine guidance such as is incontrovertibly assured to the Guardian and to the Universal House of Justice, their one safe course was to follow with undeviating firmness the instructions and policies of Shoghi Effendi. The entire history of religion shows no comparable record of such strict self-discipline, such absolute loyalty. .. .” —Wellspring of Guidance 45

4. Why were steps taken to elect the Universal House of Justice in 1963?

“[First] this situation, in which the Guardian died without being able to appoint a successor, presented an obscure question not covered by the explicit Holy Text, and had to be referred to the Universal House of Justice. ... Before the election of the Universal House of Justice there was no knowledge that there would be no Guardian. ...

“The Guardian had given the Bah4’{ world explicit and detailed plans covering the period until Ridv4n 1963, the end of the Ten Year Crusade. From that point onward, unless the Faith were to be endangered, further Divine guidance was essential. This was the second pressing reason for the calling of the election of the Universal House of Justice. The rightness of the time was further confirmed by references in Shoghi Effendi’s letters to the Ten Year Crusade’s being followed by other plans under the direction of the Universal House of Justice. ...” —Wellspring of Guidance 45-46

5. Can the Universal House of Justice function properly without a Guardian?

“... Shoghi Effendi repeatedly stressed the inseparability of these two institutions. Whereas he obviously envisaged their functioning together, it cannot logically be deduced from this that one is unable to function in the absence of the other. During the whole thirty-six years of his Guardianship Shoghi Effendi functioned without the Universal House of Justice. Now the Universal House of Justice must function without the Guardian, but the principle of inseparability remains. The Guardianship does not lose its significance nor position in the Order of Bah4’u’ll4h merely because there is no living Guardian.” —Wellspring of Guidance 86-87

6. Has the Covenant of Baha’u’llah been damaged or altered?

“God’s purpose for mankind remains unchanged, however, and the mighty Covenant of Bah4’u’ll4h remains impregnable. Has not Bah4’u’lléh stated categorically, ‘The Hand of Omnipotence hath established His Revelation upon an unassailable, an enduring foundation.’ While ‘Abdu’l-Bahé confirms: ‘Verily, God effecteth that which He pleaseth; naught can annul His Covenant; naught can obstruct His favor nor oppose His Cause!’ ‘Everything is subject to corruption; but the Covenant of thy Lord shall continue to pervade all regions....”” | —Messages of the Universal House of Justice 41-42

7. What is the duty of the believers?

“It is His Cause. He has promised that its light will not fail. Our part is to cling tenaciously to the revealed Word and to the institutions that He has created to preserve His Covenant. ...” —wWellspring of Guidance 87

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