If you are a Bahá’í faithful to the Covenant of Bahá’u’lláh and its immortal "Child"—the Will and Testament of ‘Abdu’l-Bahá—and therefore faithful to the institution of the Guardianship, you will certainly say "yes" that you accept, without qualification, everything that Shoghi Effendi has written about the Covenant of [Bahá’u’lláh, the Will and Testament of ‘Abdu’l-Bahá and the Bahá’í Administrative Order and unquestionably believe in the validity of all of his pronouncements, acts and decisions, including those announced in his messages to the Bahá’í world, often communicated in cablegram form, and the absolute essentiality of faithfully complying, without reservation and to the best of our ability, with such instructions and goals as may be set forth in his communications.

In the light of the above, you will say "yes," I accept the validity of the following statements made by Shoghi Effendi:

You will certainly agree that Shoghi Effendi labored some thirty years following the Ascension of ‘Abdu’l-Bahá and his accession to the Guardianship to establish the Bahá’í Administrative Order on a firm and enduring foundation, strictly in accordance with the sacred and immutable provisions of the Will and Testament of ‘Abdu’l-Bahá. However, those believers who have embraced the Faith since Shoghi Effendi's passing, almost certainly, have never been apprised of the fact that, as he commenced, at long last, to develop the international institutions of the Faith at the World Center, he had dispatched on 9 January, 1951 the only Proclamation of his ministry. Addressed specifically to the National Spiritual Assemblies throughout the world and dispatched in cablegram form, it opened with the following words: "Proclaim National Assemblies of East and West weighty epoch-making decision of formation of first International Bahá’í Council, forerunner of supreme administrative institution destined to emerge in the fullness of time. . . " and went on to say that he had been induced to make this "historic decision marking most significant milestone in evolution of Administrative Order of Faith of Bahá’u’lláh in course of the last thirty years" (that is, since the Ascension of ‘Abdu’l-Bahá) due to the "Fulfillment of prophecies uttered by the Founder of the Faith and the Center of His Covenant" and in the light of several important developments that had taken place in the Holy Land and significantly "the present adequate maturity of nine vigorously functioning national administrative institutions throughout the Bahá’í World" which, as national institutions, would necessarily be subordinate to "this first embryonic International Institution." These believers would also not know that in this historic and significant Proclamation he had hailed, "with a thankful and joyous heart, at long last, the constitution of the International Council which history will acclaim as the greatest event shedding lustre upon the second epoch of the Formative Age of the Bahá’í Dispensation, potentially unsurpassed by any enterprise undertaken since the inception of the Administrative Order of the Faith on the morrow of ‘Abdu’l-Bahá's Ascension, ranking second only to the glorious immortal events associated with the Ministries of the Three Central Figures of the Faith . . . ."

And these believers would have never been informed that Shoghi Effendi had further significantly appointed and identified the President of this embryonic institution in a cablegram, dated 2 March 1951, and had outlined the future development of this "Nascent Institution," that he had initially "invested with a threefold function," to which he stated would be "added further functions in the course of the evolution of this first embryonic International Institution" as it developed "into an officially recognized Bahá’í Court," was subsequently transformed in its third stage of evolution "into a duly elected body" and ultimately attained "efflorescence into the Universal House of Justice."

Nor would these more recent believers realize that despite the unprecedented superlative terms that Shoghi Effendi had employed in proclaiming his decision to establish, at long last, the embryonic Universal House of Justice,—this "first embryonic International Institution"—under the provisional title of "International Bahá’í Council," this Institution had never been accorded the recognition that it clearly deserved, due no doubt to the fact, that Shoghi Effendi had not only established this institution in its embryonic form, but had retained this "supreme administrative institution" in an inactive status during the remaining years of his ministry. Nor would these believers be any more aware of the fact than the believers were at the time of its formation, as events, following Shoghi Effendi's passing would clearly prove, that, although Shoghi Effendi had established the Universal House of Justice as an embryonic institution, it was a complete institution at the very outset, established under the terms of ‘Abdu’l-Bahá's Will, for as ‘Abdu’l-Bahá has clearly stated: "the embryo possesses from the first all perfections . . .in one word, all the powers . . . " Indeed, events following the passing of Shoghi Effendi, would undeniably prove, that neither the Hands of the Cause nor the believers throughout the Bahá’í world had ever perceived, either prior to, or following the passing of Shoghi Effendi, the significance, much less the tremendous implications that were to be found in Shoghi Effendi's decision to establish this embryonic Universal House. of Justice with the provisional name of the International Bahá’í Council.

Nor would these new believers have any knowledge of the fact that Shoghi Effendi had dispatched a cablegram on 23 November, 1951 in which he clearly projected the future active role of the International Baha'i Council during "the third Seven Year Plan" (subsequently changed by him to "the Ten Year Global Crusade," 1953-1957) when he stated: "the Master Plan designed by ‘Abdu’l-Bahá will embrace all the continents of the earth and will bring the Central Body directing these widely ramified operations into direct contact with all the National Assemblies of the Bahá’í world . . . ."

Nor would these believers ever know that this same glaring failure to perceive that Shoghi Effendi had, in fact, established this "supreme administrative institution" and not some temporary or provisional body, incredibly and inexcusably persisted even following Shoghi Effendi's further development of the international institutions of the Faith at the World Center, in which he announced the appointment on 24 December of the first contingent of the Hands of the Cause and his follow-up cablegram to the Bahá’í world on 30 June 1952, in which he was then able to hail the final erection in their embryonic form of the international institutions of the Faith in the following words: "At the World Center of the Faith, where, at long last, the machinery of its highest institutions has been erected, and around whose most holy shrines the supreme organs of its unfolding order, are, in their embryonic form unfolding. . ."

And these same believers would certainly find it incredulous if they were to learn that, following the passing of Shoghi Effendi, the clear intention of Shoghi Effendi, as stated in his message of 23 November 1951, in which he had clearly specified the future active role of the International Bahá’í Council, was ignored by the Hands of the Cause who not only never permitted this Council to exercise the active role of "directing" the National Spiritual Assemblies of the world in the accomplishment of the goals of the Ten Year Global Crusade but ignominiously assigned this role to an illegitimate body of their own making, outside of the provisions of the Will and Testament of ‘Abdu’l-Bahá, to which they gave the name of "Custodians of the Bahá’í World Faith" and whose reign over the affairs of the Faith would endure until Ridván of 1963, at which time, having ignored the fact that Shoghi Effendi had already established the embryonic Universal House of Justice and appointed its "sacred head"—and, in this way had appointed his successor—the Hands called for the premature election of a sans-Guardian and hence headless Universal House of Justice.

Certainly, having become apprised for the first time of the decisions, acts and historic messages of Shoghi Effendi cited above, these believers will certainly say "yes," the conclusion is inescapable that Shoghi Effendi definitely and undeniably established the Universal House of Justice, albeit in its embryonic form, and had retained it in an inactive status during the remaining years of his ministry so that, upon his passing, it could then assume the active role he had projected for this Council as the "supreme administrative institution" of the Faith and become the vehicle through which he had designated his successor "in his own life-time" as required under the provisions of the Will and Testament of ‘Abdu’l-Bahá.

These believers will now clearly perceive that, as the Will and Testament of ‘Abdu’l-Bahá specifies that only the Guardian of the Faith can be the permanent and "sacred head" of the Universal House of Justice, Mason Remey, who had been appointed by Shoghi Effendi to be its President had, upon Shoghi Effendi's passing, undeniably become, in this way, his rightful successor—the second Guardian of the Faith.

Joel Bray Marangella