Book 8: The Covenant of Bahá'u'lláh

Shoghi Effendi's own narration, in *God Passes By*, of the events of late 1921 and early 1922 — the Master's passing, the discovery of the Will and Testament naming the young Shoghi as Guardian, and the formal beginning of the Formative Age of the Faith.

After His ascension, Bahá'u'lláh appointed 'Abdu'l-Bahá as the Centre of His Covenant. When friends in the East asked if a day might be observed in the Master's honor, He refused — His birthday already belonged to the Declaration of the Báb — and gave them, instead, the day of His own appointment as Centre of the Covenant. Here is a tablet from that period in which He calls the friends to be firm in that Covenant.

Mrs. Gibbons, a Bahá’í, had written the Master before His coming to the United States, requesting that her own daughter be allowed to paint His portrait. In His reply He consented to this request and added, according to Mrs. Gibbons, that…

In Rúḥíyyih Khánum's biography *The Priceless Pearl* she describes the moment in November 1921 when a young Shoghi Effendi, reading the cable in Major Tudor Pole's London office, learned that 'Abdu'l-Bahá had passed — and how, only on his return to Haifa, the opening of the Master's Will revealed an office he had never imagined for himself.

In Star of the West Volume 4, the editors printed a tablet of 'Abdu'l-Bahá to Mrs. Harriet Cline of Los Angeles on the meaning of firmness in the Covenant. The Master compared it to a rope strong enough to hold the friends through the storm of differences and tests.

In April 1918 the Star of the West relayed an account, from talks of 'Abdu'l-Bahá in the Holy Land in early 1914, of a former servant of Bahá'u'lláh's household named Esfandayár, who had remained quietly devoted to the family of the Blessed Beauty through years of persecution.

An early Tablet of 'Abdu'l-Bahá to a Western servant of God, preserved in *Tablets of 'Abdu'l-Bahá Abbas* (1909), gives a careful warning about the kind of association into which the Bahá'í community should be drawn — and the patient discernment by which trust should be extended.

In *The World Order of Bahá'u'lláh*, Shoghi Effendi insisted on a single, load-bearing distinction: the administration of the Cause is *an instrument and not a substitute* for the Faith. To separate the spiritual teachings from the institutions, he warned, would be to mutilate the body of the Cause itself.