Neither the station of Bahá’u’lláh, nor the theocratic basis of the World Order of Bahá’u’lláh are explored here. (9) Shoghi Effendi’s apologetic method of comparison and the “new comparativism.” Due to limitations of space, I have focused on the stations of the Báb and `Abdu’l-Bahá, and analyzed some of Shoghi Effendi’s theological interpretations and method.

(8) exclusivist, inclusivist and pluralist statements in the Dispensation. (7) the balance of positive and negative theology. (6) Shoghi Effendi’s rejection of bad hermeneutics: the so-called “mystic unity” theory of Bahá’u’lláh and `Abdu’l-Bahá. (5) logical consequences and the station of `Abdu’l-Bahá. (4) the station of the Báb and the “proof” from history. (3) the creation of a new theological idiom. Nine themes have been selected: (1) the proactive role of the Dispensation in determining some of the fundamental tenets of Bahá’í theology. Christocentric) theologians who believed in the self-sufficiency of the Christian revelation, it is derived textually from the Will and Testament of `Abdu’l-Bahá which refers to Shoghi Effendi as follows: “He is the Interpreter ( mubáyyín) of the Word of God.” This statement is repeated verbatim by Shoghi Effendi in the Dispensation when he explicates the functions of the Guardian: “He is the Interpreter of the Word of God.” While the expression “theology of the word” has its counterpart in Christian theology, and was used to designate a group of neo-orthodox (i.e. (2) Other interpretations of Bahá’í sacred scripture made by the Guardian in The Dispensation of Bahá’u’lláh. The expression “theology of the word” used in the title refers to: (1) Shoghi Effendi’s interpretations of the ontological reality and station of the two Divine Manifestations or Prophets, the Báb (1819-1850), Bahá’u’lláh (1817-1892) and “the Mystery of God” ( Seirulláh), `Abdu’l-Bahá (1844-1921), the authorised interpreter of their teachings and “perfect Exemplar” of the Bahá’í teachings. While the word theology is nowhere used in the text, this work cannot be classified as anything other than a theological treatise. This paper selectively analyses mainly the first three sections of the Dispensation. Shoghi Effendi wrote that part four should be considered as a “supplement” to `Abdu’l-Bahá’s Will and Testament.

Sections one to three define the “station” ( maqám) of the Bahá’í Faith’s “Three Central Figures.” Part four elucidates the “political” aspects of Bahá’í governance and supplies the ideological basis for Bahá’u’lláh’s new world order as an ideal type of theocracy. The Guardian describes “…the scope and purpose…” of this document as “…an exposition of the fundamental verities of the Faith.” The exposition consists of four sections. This document is also online as a formatted PDF download from /79/mclean_proactive.Īccording to anecdotal reports, Shoghi Effendi Rabbaní (1897-1957), the former head and Guardian of the Bahá’í Faith, considered the four-part treatise, The Dispensation of Bahá’u’lláh (1934), to be the ne plus ultra of his writings and his last Will and Testament.

Confessions of a Child of the Half-Lightīy Jack McLean Published in Lights of Irfan, Volume 9, pages 239-280 (Wilmette, IL: Irfan Colloquia, 2008).

Life after Death: Afterlife in Religions.

Thoughts on “Who is Writing the Future?.

Shoghi Effendi’s The Dispensation of Bahá’u’lláh: A Theology of the Word.

Characterization in the Writings of Shoghi Effendi.

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