[{"@context":"http:\/\/schema.org\/","@type":"BlogPosting","@id":"https:\/\/wiki.edu.vn\/en\/wiki4\/attempted-schisms-in-the-baha%ca%bci-faith\/#BlogPosting","mainEntityOfPage":"https:\/\/wiki.edu.vn\/en\/wiki4\/attempted-schisms-in-the-baha%ca%bci-faith\/","headline":"Attempted schisms in the Bah\u00e1\u02bc\u00ed Faith","name":"Attempted schisms in the Bah\u00e1\u02bc\u00ed Faith","description":"The Bah\u00e1\u02bc\u00ed Faith was formed in the late 19th-century Middle East by Bah\u00e1\u02bcu’ll\u00e1h, and teaches that an official line of","datePublished":"2020-03-28","dateModified":"2020-03-28","author":{"@type":"Person","@id":"https:\/\/wiki.edu.vn\/en\/wiki4\/author\/lordneo\/#Person","name":"lordneo","url":"https:\/\/wiki.edu.vn\/en\/wiki4\/author\/lordneo\/","image":{"@type":"ImageObject","@id":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","height":96,"width":96}},"publisher":{"@type":"Organization","name":"Enzyklop\u00e4die","logo":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":600,"height":60}},"image":{"@type":"ImageObject","@id":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/6\/60\/Mirza_MuhammedAli-Ghusn-i-Akbar.gif","url":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/6\/60\/Mirza_MuhammedAli-Ghusn-i-Akbar.gif","height":"308","width":"200"},"url":"https:\/\/wiki.edu.vn\/en\/wiki4\/attempted-schisms-in-the-baha%ca%bci-faith\/","about":["Wiki"],"wordCount":15624,"articleBody":"The Bah\u00e1\u02bc\u00ed Faith was formed in the late 19th-century Middle East by Bah\u00e1\u02bcu’ll\u00e1h, and teaches that an official line of succession of leadership is part of a divine covenant that assures unity and prevents schism. There are no major schisms in the Bah\u00e1\u02bc\u00ed Faith, and attempts to form alternative leadership have either become extinct with time or have remained in extremely small numbers that are shunned by the majority. The largest extant sect is related to Mason Remey’s claim to leadership in 1960, which has continued with two or three groups numbering at most 200 collectively, mostly in the United States.About a dozen efforts have been made to form sects in the history of the Bah\u00e1\u02bc\u00ed Faith. The first major challenge to leadership came after Bah\u00e1\u02bcu’ll\u00e1h died in 1892, with \u02bbAbdu’l-Bah\u00e1’s half-brother M\u00edrz\u00e1 Muhammad \u02bbAl\u00ed opposing him. Later, Shoghi Effendi faced opposition from his family, as well as some individual Bah\u00e1\u02bc\u00eds. When Shoghi Effendi passed in 1957, there was no clear successor, and the Hands of the Cause led a transition to the Universal House of Justice, elected in 1963. This transition was opposed by Mason Remey, who claimed to be the successor of Shoghi Effendi in 1960, but was excommunicated by Hands of the Cause because his claim had no basis in authoritative Bah\u00e1\u02bc\u00ed writings. Other, more modern attempts at schism have come from opposition to the Universal House of Justice and attempts to reform or change doctrine.Those that have been excommunicated have consistently protested against the majority group and, in some cases, claimed that the excommunicated represent the true Bah\u00e1\u02bc\u00ed Faith and the majority are Covenant-breakers. Some Bah\u00e1\u02bc\u00eds have claimed that there have been no divisions in the Bah\u00e1\u02bc\u00ed Faith, or that none will survive or become a threat to the main body of Bah\u00e1\u02bc\u00eds. From 2000-2020, twenty individuals were expelled by the Bah\u00e1\u02bc\u00ed Administration for Covenant-breaking.\u02bbAbdu’l-Bah\u00e1’s ministry[edit]  M\u00edrz\u00e1 Muhammad \u02bbAl\u00ed, half-brother of \u02bbAbdu’l-Bah\u00e1Bah\u00e1\u02bcu’ll\u00e1h remained in the Akka-Haifa area under house arrest until his death in 1892. According to the terms of his will, his eldest son \u02bbAbdu’l-Bah\u00e1 was named the centre of authority; M\u00edrz\u00e1 Muhammad \u02bbAl\u00ed, the eldest son from Bah\u00e1\u02bcu’ll\u00e1h’s second wife, was assigned a secondary position.[14]With \u02bbAbdu’l-Bah\u00e1 as the head of the Bah\u00e1\u02bc\u00ed community, soon Muhammad \u02bbAli started working against his elder brother, at first subtly and then in open opposition. Most members of the families of Bah\u00e1\u02bcu’ll\u00e1h’s second and third wives supported Muhammad \u02bbAl\u00ed; however, there were very few outside of Haifa who followed him.Muhammad \u02bbAl\u00ed’s machinations with the Ottoman authorities resulted in \u02bbAbdu’l-Bah\u00e1’s re-arrest and confinement in Acre. They also caused the appointment of two official commissions of inquiry, which almost led to further exile and incarceration of \u02bbAbdu’l-Baha to North Africa. In the aftermath of the Young Turk revolution, Ottoman prisoners were freed thus ending the danger to \u02bbAbdu’l-Baha. Meanwhile, Ibrahim George Kheiralla, a Syrian Christian, converted to the Bah\u00e1\u02bc\u00ed Faith, emigrated to the United States and founded the first American Bah\u00e1\u02bc\u00ed community. Initially, he was loyal to \u02bbAbdu’l-Bah\u00e1. With time Kheiralla began teaching that \u02bbAbdu’l-Baha was the return of Christ, and this was becoming the widespread understanding among the Bah\u00e1\u02bc\u00eds in the United States, despite \u02bbAbdu’l-Baha’s efforts to correct the mistake. Later on, Kheiralla switched sides in the conflict between Bah\u00e1\u02bcu’ll\u00e1h’s sons and supported Mirza Muhammad \u02bbAl\u00ed. He formed the Society of Behaists, a religious denomination promoting Unitarian Bahaism in the U.S., which was later led by Shua Ullah Behai, son of Mirza Muhammad \u02bbAl\u00ed, after he emigrated to the United States in June 1904 at the behest of his father.[20] Muhammad \u02bbAl\u00ed’s supporters either called themselves Behaists [21] or “Unitarian Bah\u00e1\u02bc\u00eds”.[a] From 1934 to 1937, Behai published Behai Quarterly a Unitarian Bahai magazine written in English and featuring the writings of Muhammad \u02bbAl\u00ed and various other Unitarian Bahais.\u02bbAbdu’l-Bah\u00e1’s response to determined opposition during his tenure was patterned on Bah\u00e1\u02bcu’ll\u00e1h’s example and evolved across three stages. Initially, like Bah\u00e1\u02bcu’ll\u00e1h, he made no public statements but communicated with his brother Muhammad \u02bbAl\u00ed and his associates directly, or through intermediaries, in seeking reconciliation. When it became clear that reconciliation was not possible, and fearing damage to the community, \u02bbAbdu’l-Bah\u00e1 wrote to the Bah\u00e1\u02bc\u00eds explaining the situation, identifying the individuals concerned and instructing the believers to sever all ties with those involved. Finally, he sent representatives to those areas most affected by the problem.The function of these representatives was to explain matters to the Bah\u00e1\u02bc\u00eds and to encourage them to persevere in cutting all contact. Often these chosen individuals would have \u02bbAbdu’l-Bah\u00e1’s authority to open up communications with those involved to try to persuade them to return. In Iran, such envoys were principally the four Hands of the Cause appointed by Bah\u00e1\u02bcu’ll\u00e1h.Aftermath[edit]When \u02bbAbdu’l-Bah\u00e1 died, his Will and Testament explained in some detail how Muhammad \u02bbAl\u00ed had been unfaithful to the Covenant, identifying him as a Covenant-breaker and appointing Shoghi Effendi as leader of the Faith with the title of Guardian. Bah\u00e1\u02bc\u00ed authors such as Hasan Balyuzi and Adib Taherzadeh set about refuting the claims of Muhammad \u02bbAl\u00ed. This represented what is often described as the most testing time for the Bah\u00e1\u02bc\u00ed Faith. The Behaists rejected the authority of the Will and Testament of \u02bbAbdu’l-Bah\u00e1, claiming loyalty to the leadership succession as they inferred it from Baha’u’llah’s Kitab-i-Ahd.[21]This schism had very little effect. The claims were rejected by the vast majority of Bah\u00e1\u02bc\u00eds. Muhammad \u02bbAl\u00ed’s supporters had mostly abandoned him by the time of his death in 1937. In the \u02bbAkk\u00e1 area, the followers of Muhammad \u02bbAl\u00ed represented six families at most, they had no common religious activities, and were almost wholly assimilated into Muslim society.Shoghi Effendi as Guardian[edit]Appointment[edit]  Shoghi Effendi at the time of becoming Guardian in 1921. Taken in Haifa.At 24, Shoghi Effendi was particularly young when he assumed leadership of the religion in 1921, as provided for by \u02bbAbdu’l-Bah\u00e1 in his Will and Testament. He had received a Western education at the Syrian Protestant College and later at Balliol College, Oxford.At this time Muhammad-\u02bbAl\u00ed revived his claim to leadership of the Bah\u00e1\u02bc\u00ed community. He seized the keys of the Tomb of Bah\u00e1\u02bcu’ll\u00e1h at the mansion of Bahj\u00ed, expelled its keeper, and demanded that he be recognized by the authorities as the legal custodian of that property. However, the Palestinian authorities, after having conducted some investigations, instructed the British officer in \u02bbAkk\u00e1 to deliver the keys into the hands of the keeper loyal to Shoghi Effendi.American disputes[edit]After the death of \u02bbAbdu’l-Bah\u00e1, Ruth White questioned the Will’s authenticity as early as 1926, and openly opposed Shoghi Effendi’s Guardianship, publishing several books on the subject. She wrote a letter to the United States Postmaster General and asked him, among other things, to prohibit the National Spiritual Assembly from “using the United States Mails to spread the falsehood that Shoghi Effendi is the successor of \u02bbAbdu’l-Bah\u00e1 and the Guardian of the Cause.” She also wrote a letter to the High Commissioner for Palestine; both of these letters were ignored.Another division occurred primarily within the American Bah\u00e1\u02bc\u00ed community, which increasingly consisted of non-Persians with an interest in alternative spiritual pursuits. Many had been strongly attracted to the personality of \u02bbAbdu’l-Bah\u00e1 and the spiritual teachings of the Bah\u00e1\u02bc\u00ed Faith. Some regarded it as an ecumenical society which all persons of goodwill\u2014regardless of religion\u2014might join. When Shoghi Effendi made clear his position that the Bah\u00e1\u02bc\u00ed Faith was an independent religion with its own distinct administration through local and national spiritual assemblies, a few felt that he had overstepped the bounds of his authority. Most prominent among them was a New York group including Mirza Ahmad Sohrab, Lewis and Julia Chanler, who founded the “New History Society”, and its youth section, the Caravan of East and West.[29] Sohrab and the Chanlers refused to be overseen by the New York Spiritual Assembly, and were expelled by Shoghi Effendi as Covenant-breakers. They argued that the expulsion was meaningless because they believed the faith could not be institutionalized. The New History Society published several works by Sohrab and Chanler and others. Sohrab accepted the legitimacy of Shoghi Effendi as Guardian, but was critical of the manner of his leadership and the methods of organizing the Bah\u00e1\u02bc\u00ed administration. The New History Society attracted fewer than a dozen Bah\u00e1\u02bc\u00eds, however its membership swelled to several thousand for a time. The New History Society was active until 1959 and is now defunct. The Caravan House, aka Caravan Institute, later disassociated itself from the Bah\u00e1\u02bc\u00ed Faith, and remained as an unrelated non-profit educational organization.[33]All of the divisions of this period were short-lived and restricted in their influence.Family members expelled[edit]In 1932 Shoghi Effendi’s great aunt, Bah\u00edyyih Kh\u00e1num, died. She was highly respected and had instructed all to follow Shoghi Effendi through several telegrams she had sent around the world announcing the basics of the provisions of \u02bbAbdu’l-Bah\u00e1’s will and was witness to the actions relatives took in violation of provisions of the will.[34] Bah\u00edyyih Kh\u00e1num had devoted much of her life towards protecting the accepted leadership of the Bah\u00e1\u02bc\u00ed Faith and after Shoghi Effendi’s appointment there was little internal opposition until after her death when nephews began to openly oppose Shoghi Effendi over Bah\u00e1\u02bcu’ll\u00e1h’s house in Baghdad.Some family members disapproved of his marriage to a Westerner, Mary Maxwell\u2014daughter of one of the foremost disciples of \u02bbAbdu’l-Bah\u00e1\u2014in 1937. They claimed that Shoghi Effendi introduced innovations beyond the Iranian roots of the Faith. This gradually resulted in his siblings and cousins disobeying his instructions and marrying into the families of Covenant-breakers, many of whom were expelled as Covenant-breakers themselves. However, these disagreements within Shoghi Effendi’s family resulted in no attempts to create a schism favouring an alternative leader. At the time of his death in 1957, he was the only remaining male member of the family of Bah\u00e1\u02bcu’ll\u00e1h who had not been expelled. Even his own parents had openly fought against him.The founding of the Universal House of Justice[edit]Shoghi Effendi died in 1957 without explicitly appointing a successor Guardian. He had no children, and during his lifetime all remaining male descendants of Bah\u00e1\u02bcu’ll\u00e1h had been excommunicated as Covenant-breakers. He left no will. Shoghi Effendi’s appointed Hands of the Cause unanimously voted it was impossible to legitimately recognize and assent to a successor. The Bah\u00e1\u02bc\u00ed community was in a situation not dealt with explicitly in the provisions of the Will and Testament of \u02bbAbdu’l-Bah\u00e1. Furthermore, the Universal House of Justice had not yet been elected, which represented the only Bah\u00e1\u02bc\u00ed institution authorized to adjudicate on matters not covered by the religion’s three central figures. To understand the transition following the death of Shoghi Effendi in 1957, an explanation of the roles of the Guardian, the Hands of the Cause, and the Universal House of Justice is useful.Guardianship[edit]Other than allusions in the writings of Bah\u00e1\u02bcu’ll\u00e1h to the importance of the Aghs\u00e1n, the role of the Guardian was not mentioned until the reading of the Will and Testament of \u02bbAbdu’l-Bah\u00e1. Shoghi Effendi later expressed to his wife and others that he had no foreknowledge of the existence of the Institution of Guardianship, least of all that he was appointed as Guardian.\u02bbAbdu’l-Bah\u00e1 warned the Bah\u00e1\u02bc\u00eds to avoid the problems caused by his half-brother Muhammad \u02bbAl\u00ed. He stipulated the criteria and form for selecting future Guardians, which was to be clear and unambiguous. His will required that the Guardian appoint his successor “in his own life-time\u00a0… that differences may not arise after his [the Guardian’s] passing”. The appointee was required to be either the first-born son of the Guardian, or one of the Aghs\u00e1n (literally: Branches; male descendants of Bah\u00e1\u02bcu’ll\u00e1h). Finally, \u02bbAbdu’l-Bah\u00e1 left a responsibility of ratifying the appointment to nine Hands of the Cause, elected from all of the Hands.The will also vested authority in the Guardian’s appointed assistants, known as the Hands of the Cause, giving them the right to “cast out from the congregation of the people of Bah\u00e1” anyone they deem in opposition to the Guardian.Relationship between the Guardianship and the Universal House of Justice[edit]The roles of the Guardianship and the Universal House of Justice are complementary, the former providing authoritative interpretation, and the latter providing flexibility and the authority to adjudicate on “questions that are obscure and matters that are not expressly recorded in the Book.” The authority of the two institutions was elucidated by \u02bbAbdu’l-Bah\u00e1 in his will, saying that rebellion and disobedience towards either the Guardian or the Universal House of Justice, is rebellion and disobedience towards God. Shoghi Effendi went into further detail explaining this relationship in The World Order of Bah\u00e1\u02bcu’ll\u00e1h, indicating that the institutions are interdependent.Role of the Hands of the Cause[edit]Shortly after Shoghi Effendi’s death, the 27 then-living Hands of the Cause (Hands) deliberated over whether or not they could legitimately consent to any successor.[42] Only two members present could translate between English and Persian. Following these events Time magazine reported that there were debates about two possible candidates for Guardian.[43]On 25 November 1957, the Hands signed a unanimous proclamation stating that he had died “without having appointed his successor”; that “it is now fallen upon us\u00a0… to preserve the unity, the security and the development of the Bah\u00e1\u02bc\u00ed World Community and all its institutions”; and that they would elect from among themselves nine Hands who would “exercise\u00a0… all such functions, rights and powers in succession to the Guardian of the Bah\u00e1\u02bc\u00ed Faith\u00a0… as are necessary to serve the interests of the Bah\u00e1\u02bc\u00ed World Faith, and this until such time as the Universal House of Justice\u00a0… may otherwise determine.” This body of nine Hands became known as the Hands of the Cause in the Holy Land, sometimes referred to as the Custodians.That same day the Hands passed a unanimous resolution that clarified who would have authority over various executive areas.[b] Among these were:“That the entire body of the Hands of the Cause,\u00a0… shall determine when and how the International Bah\u00e1\u02bc\u00ed Council shall pass through the successive stages outlined by Shoghi Effendi culminating in the election of the Universal House of Justice”“That the authority to expel violators from the Faith shall be vested in the body of nine Hands [the Custodians], acting on reports and recommendations submitted by Hands from their respective continents.”In their deliberations following Shoghi Effendi’s passing they determined that they were not in a position to appoint a successor, only to ratify one, so they advised the Bah\u00e1\u02bc\u00ed community that the Universal House of Justice would consider the matter after it was established.In deciding when and how the International Bah\u00e1\u02bc\u00ed Council would develop into the Universal House of Justice, the Hands agreed to carry out Shoghi Effendi’s plans for moving it from the appointed council, to an officially recognized Bah\u00e1\u02bc\u00ed Court, to a duly elected body, and then to the elected Universal House of Justice.[45] In November 1959, referring to the goal of becoming recognized as a non-Jewish religious court in Israel, they said: “this goal, due to the strong trend towards the secularization of Religious Courts in this part of the world, might not be achieved.”[46][47] The recognition as a religious court was never achieved, and the International Bah\u00e1\u02bc\u00ed Council was reformed in 1961 as an elected body in preparation for forming the Universal House of Justice. The Hands of the Cause made themselves ineligible for election to both the council and the Universal House of Justice.Upon the election of the Universal House of Justice at the culmination of the Ten Year Crusade in 1963, the nine Hands acting as interim head of the religion closed their office.Charles Mason Remey[edit]Charles Mason Remey was among the Hands who signed the unanimous proclamations in 1957, acknowledging that Shoghi Effendi had died without having appointed his successor. He was also among the nine Custodians initially elected to serve in the Holy Land as interim head of the religion.On 8 April 1960, Remey made a written announcement that he was the second Guardian of the Bah\u00e1\u02bc\u00ed Faith and explained his “status for life as commander in chief of Bah\u00e1\u02bc\u00ed affairs of the world” in this proclamation which he requested to be read in front of the annual US convention in Wilmette.He based his claim on his having been appointed President of the first International Bah\u00e1\u02bc\u00ed Council by Shoghi Effendi in 1951. The appointed council represented the first international Bah\u00e1\u02bc\u00ed body. Remey believed that his appointment as the council’s president meant that he was the Guardian of the Bah\u00e1\u02bc\u00ed Faith. The Hands of the Cause wrote regarding his reasoning on this point, “If the President of the International Bah\u00e1\u02bc\u00ed Council is ipso facto the Guardian of the Bah\u00e1\u02bc\u00ed Faith, then the beloved Guardian, himself, Shoghi Effendi would have had to be the President of this first International Bah\u00e1\u02bc\u00ed Council.” Remey was appointed president of the council in March 1951, then in December 1951 Remey was appointed a Hand of the Cause. A further announcement in March 1952 appointed several more officers to the Council and R\u00fah\u00edyyih Kh\u00e1num as the liaison between the Council and the Guardian.Regarding the authority of the Hands of the Cause, Remey wrote in his letter that the Hands “have no authority vested in themselves\u00a0… save under the direction of the living Guardian of the Faith”. He further commanded the Bah\u00e1\u02bc\u00eds to abandon plans for establishing the Universal House of Justice.Remey never addressed the requirement that Guardians should be male-descendants of Bah\u00e1\u02bcu’ll\u00e1h, of whom Remey was not. His followers later referred to letters and public statements of \u02bbAbdu’l-Bah\u00e1 calling him “my son” as evidence that he had been implicitly adopted[58] but these claims were almost universally rejected by the body of the Bah\u00e1\u02bc\u00eds.In response, and after having made many prior efforts to convince Remey to withdraw his claim,[59][60] the Custodians took action and sent a cablegram to the National Spiritual Assemblies on 26 July 1960.[61] Two days later, the Custodians sent Mason Remey a letter informing him of their unanimous decision to declare him a Covenant-breaker. They cited the Will and Testament of \u02bbAbdul-Bah\u00e1, the unanimous joint resolutions of 25 November 1957, and their authority in carrying out the work of the Guardian[62] as their justification. Anyone who accepted Remey’s claim to the Guardianship was also expelled. In a 9 August 1960 letter to the other Hands, the Custodians seem to acknowledge that Remey was not senile or unbalanced, but he was carrying out a “well thought out campaign” to spread his claim.Decision of the Universal House of Justice[edit]  The Bah\u00e1\u02bc\u00ed institutions and believers around the world pledged their loyalty to the Hands of the Cause, who dedicated the next few years to completing Shoghi Effendi’s Ten Year Crusade, culminating with the election of the Universal House of Justice in 1963. It was at this time the Custodians officially passed their authority as the head of the Faith to the Universal House of Justice,[64] which soon announced that it could not appoint or legislate to make possible the appointment of a second Guardian to succeed Shoghi Effendi.A short time later it elaborated on the situation in which the Guardian would die without being able to appoint a successor, saying that it was an obscure question not covered by Bah\u00e1\u02bc\u00ed scriptures, that no institution or individual at the time could have known the answer, and that it therefore had to be referred to the Universal House of Justice, whose election was confirmed by references in Shoghi Effendi’s letters that after 1963 the Bah\u00e1\u02bc\u00ed world would be led by international plans under the direction of the Universal House of Justice.[65]A break in the line of Guardians[edit]Mason Remey and his successors asserted that a living Guardian is essential for the Bah\u00e1\u02bc\u00ed community, and that the Bah\u00e1\u02bc\u00ed writings required it. The basis of these claims were almost universally rejected by the body of the Bah\u00e1\u02bc\u00eds, for whom the restoration of scripturally sanctioned leadership of the Universal House of Justice proved more attractive than the claims of Mason Remey.The House commented that its own authority was not dependent on the presence of a Guardian, and that its legislative functioning was unaffected by the absence of a Guardian. It stated that in its legislation it would be able to turn to the mass of interpretation left by Shoghi Effendi. The Universal House of Justice addressed this issue further early after its election clarifying that “there is nowhere any promise or guarantee that the line of Guardians would endure forever; on the contrary there are clear indications that the line could be broken.”[67][68][c]Mason Remey as second Guardian[edit]  Early Western Bah\u00e1\u02bc\u00ed pilgrims. Charles Mason Remey is standing on the left.All Bah\u00e1\u02bc\u00eds who professed belief in Mason Remey as the second Guardian implicitly did not accept the Universal House of Justice established in 1963, and are shunned by members of the mainstream Bah\u00e1\u02bc\u00ed Faith. Likewise, Remey at one point declared that the Hands of the Cause were Covenant-breakers, that they lacked any authority without a Guardian, that those following them “should not be considered Bah\u00e1\u02bc\u00eds”, and that the Universal House of Justice that they helped elect in 1963 was not legitimate.[70]Remey attracted about 100 followers in the United States and a few others in Pakistan and Europe. Remey maintained his claim to Guardianship, and went on to establish what came to be known as the Orthodox Bah\u00e1\u02bc\u00eds Under the Hereditary Guardianship, which later broke into several other divisions based on succession disputes within the groups that followed Remey. Although initially disturbing, the mainstream Bah\u00e1\u02bc\u00eds paid little attention to his movement within a few years. As of 2006 his followers represent two or three groups that maintain little contact with each other, comprising at most a few hundred members collectively.Initially, Remey had followers in Pakistan, India, the United States, and parts of Europe. He settled in Florence, Italy, until the end of his life. From there he appointed three local spiritual assemblies in Santa Fe, New Mexico, Rawalpindi, Pakistan, and Lucknow, India, then organized the election of two National Assemblies – in the United States and Pakistan.In 1964 the Santa Fe assembly filed a lawsuit against the National Spiritual Assembly (NSA) of the Bah\u00e1\u02bc\u00eds of the United States to receive the legal title to the Bah\u00e1\u02bc\u00ed House of Worship in Illinois, and all other property owned by the NSA. The NSA counter-sued and won.[72] The Santa Fe assembly lost the right to use the term “Bah\u00e1\u02bc\u00ed” in printed material. Remey then changed the name of his sect from “Bah\u00e1\u02bc\u00eds Under the Hereditary Guardianship” to “Abha World Faith” and also referred to it as the “Orthodox Faith of Bah\u00e1\u02bcu’ll\u00e1h”. In 1966, Remey asked the Santa Fe assembly to dissolve, as well as the second International Bah\u00e1\u02bc\u00ed Council that he had appointed with Joel Marangella, residing in France, as president.Beginning in 1966-67, Remey was abandoned by almost all of his followers. The followers of Mason Remey were not organized until several of them began forming their own groups based on different understandings of succession, even before his death in 1974. The majority of them claimed that Remey was showing signs of senility. The small Bah\u00e1\u02bc\u00ed sects that adhere to Remey as Guardian are now largely confined to the United States, and have no communal religious life.Orthodox Bah\u00e1\u02bc\u00ed Faith[edit]In 1961 Joel Marangella received a letter from Remey, and a note that, “in or after 1963. You will know when to break the seal.” In 1964 Remey appointed members to a second International Bah\u00e1\u02bc\u00ed Council with Marangella as president, significant due to Remey’s claim to Guardianship being based on the same appointment. In 1965 Remey activated the council, and in 1966 wrote letters passing the “affairs of the Faith” to the council, then later dissolving it. In 1969 Marangella made an announcement that the letter of 1961 was Remey’s appointment of him as the third Guardian, and that he had been the Guardian since 1964, invalidating Remey’s pronouncements from that point forward.Marangella gained the support of most of Remey’s followers, who came to be known as Orthodox Bah\u00e1\u02bc\u00eds. Membership data is scarce. One source estimated them at no more than 100 members in 1988, and the group claimed a United States membership of about 40 in a 2007 court case.[81] Joel Marangella died in San Diego, California on 1 September 2013. An unverified website claiming to represent Orthodox Bah\u00e1\u02bc\u00eds indicates followers in the United States and India, and a fourth Guardian named Nosrat\u2019u\u2019llah Bahremand.[82]Harvey, Soghomonian, and Yazdani[edit]Donald Harvey was appointed by Remey as “Third Guardian” in 1967. This group does not use a formal name but “Universal Faith and Revelation of Bah\u00e1\u02bcu’ll\u00e1h” and “Bah\u00e1\u02bc\u00eds loyal to the fourth Guardian” have been used by its adherents. Donald Harvey never gained much of a following.Francis Spataro of New York City, who supported Donald Harvey’s claim as Remey’s successor, independently organized “The Remey Society” after losing favor with Harvey. Spataro had a newsletter with about 400 recipients and in 1987 published a biography of Charles Mason Remey. In 1995 Francis Spataro became an Old Catholic priest and left the Bah\u00e1\u02bc\u00ed religion altogether.After Harvey’s death in 1991, leadership of this group went to Jacques Soghomonian, a resident of Marseilles, France. Soghomonian died in 2013 and passed the successorship to E.S. Yazdani.Leland Jensen[edit]Leland Jensen accepted Remey’s claim to the Guardianship and later left the group. In 1969 he was convicted of “a lewd and lascivious act” for sexually molesting a 15-year-old female patient,[87] and he served four years of a twenty-year sentence in the Montana State Prison. It was in prison that Jensen converted several inmates to his ideas of being what he called the “Establisher” of the Bah\u00e1\u02bc\u00ed Faith. After being paroled in 1973 and before Remey’s death, Jensen formed an apocalyptic cult called the Bah\u00e1\u02bc\u00eds Under the Provisions of the Covenant. Membership in his group peaked at 150-200 leading up to Jensen’s prophecy of a nuclear holocaust for 29 April 1980, but the disconfirmation caused most of his followers to abandon him.Jensen’s chosen successor to the Guardianship was Remey’s adopted son Pepe, a role that Pepe rejected, and Jensen died in 1996 with ambiguous leadership for his few remaining followers, who fractured in 2001 when one of them claimed to be the Guardian. Adherents were mostly concentrated in Montana.Reginald (“Rex”) King[edit]Rex King was elected to Remey’s NSA of the United States with the most votes, and soon came into conflict with Remey. In 1969 he traveled to Italy with the hope of having Remey pass affairs over to him, but instead was labeled with the “station of satan”. King then encouraged Marangella to open the sealed letter from Remey and supported his claim, but soon took issue with the way Marangella was interpreting scripture. King rejected all claimants to the Guardianship after Shoghi Effendi including Remey. He claimed that he, Rex King, was a “regent” pending the emergence of the second Guardian who was in “occultation”. Hardly anyone followed King. He called his group the Orthodox Bah\u00e1\u02bc\u00ed Faith under the Regency. King died in 1977 and appointed four of his family as a council of regents, who later changed their name to “Tarbiyat Baha’i Community”. There are no size estimates from independent sources, but they maintain a website and appear to be a small group of mostly Rex King’s family that maintained some activity into the early 2000s.Size and demographics[edit]The following quotes from various sources describe the relative size and demographics of those who followed Mason Remey.the Orthodox Baha’i Faith, a group that claims to have active centers in Great Britain, Germany, Pakistan and the United States.\u2014\u2009Anita Fussell, writing for the Lincoln Journal Star (18 March 1973), “Orthodox Baha’i: A Minority Viewpoint”It is impossible to say how many [BUPC] believers there were on the eve of April 29, 1980, but roughly 150 people in Montana, Wyoming, Colorado, and Arkansas made plans to enter fallout shelters\u00a0… On the night of April 28, about eighty believers met at a potluck feast in Missoula for the last time before Armageddon\u00a0… On May 16 the Missoula group finally gathered for its first feast since April 29. Thirty-six believers attended\u00a0… almost all the believers outside of Montana eventually rejected [Leland Jensen]’s teachings. Everyone in the Arkansas group defected, as did most of the believers in Colorado and Wyoming. To our knowledge, only three members of the Colorado group remained steadfast by the end of the summer, and possibly two in Wyoming\u00a0… the size of [Leland Jensen]’s active following remains small [in 1982]\u2014\u2009Balch et al., “When the bombs drop” (April 1983)Remey died in 1974, having appointed a third Guardian, but the number of adherents to the Orthodox faction remains extremely small. Although successful in Pakistan, the Remeyites seem to have attracted no followers in Iran. Other small groups have broken away from the main body from time to time, but none of these has attracted a sizeable following.They call themselves Orthodox Bahais, and their following is small \u2013 a mere 100 members, with the largest congregation, a total of 11, living in Roswell, N.M.\u2014\u2009Nancy Ryan, writing for the Chicago Tribune (10 June 1988)Rejected by his fellow Hands and the overwhelming majority of Bah\u00e1’\u00eds, Remey was expelled from the Bah\u00e1’\u00ed Faith. Nevertheless, his claim did gain significant minority support in some countries, notably France, the United States and Pakistan. However, Remey’s followers soon became divided into a number of antagonistic factions, and by the time of his death (in 1974), the number of Bah\u00e1’\u00eds who recognized his claims had greatly diminished. A few Remeyite splinter-groups continue to operate in the United States\u2014\u2009Momen & Smith, “The Bah\u00e1’\u00ed Faith 1957-1988” (1989)Remey succeeded in gathering a few supporters, mainly in the United States, France, and Pakistan\u00a0… The followers of Remey have decreased in importance over the years, especially as they fragmented into contending factions\u00a0… [the group led by Joel Marangella] number no more than one hundred\u00a0… Small Remeyite groups are now confined to a few states in the United States.\u2014\u2009Moojan Momen, “The Covenant, and Covenant-breaker” (1995)By the end of the 1970s Jensen also had attracted followers in Wyoming, Colorado, and Arkansas. Since 1980 membership in the BUPC has fluctuated considerably, but it probably never exceeded 200 nationwide, despite Jensen’s claims of having thousands of followers around the world. In 1994, the last year for which we have a membership list, there were only sixty-six members in Montana and fewer than twenty in other states. The Wyoming and Arkansas contingents disbanded after the 1980 disconfirmation, but new groups were formed in Minnesota and Wisconsin\u00a0… By 1990 the group probably had fewer than 100 members nationwide\u00a0… the defection rate accelerated in the 1990s\u2014\u2009Balch et al., “Fifteen Years of Failed Prophecy” (Routledge, 1997)There are a few hundred Americans who claim to follow Mason Remey\u2014\u2009Peter Terry, “Truth Triumphs” (1999)Mason Remey gained the support of a small but widespread group of Bah\u00e1\u02bc\u00eds for his claim to be the second Guardian of the Faith (1960). Most of his long-term followers were Americans.\u2014\u2009Peter Smith, Concise Encyclopedia of the Bah\u00e1\u02bc\u00ed Faith (2000)Some American believers\u00a0… followed Remey\u00a0… When Remey died, several of his lieutenants vied for the position of “third” Guardian, dividing his followers into numerous sects, none of which have grown\u00a0… [no Bah\u00e1\u02bc\u00ed schism]  has succeeded in garnering substantial support, with most groups eventually dying out altogether.\u2014\u2009Michael McMullen, The Bah\u00e1\u02bc\u00ed: The Religious Construction of a Global Identity (2000) Total membership in the various Remeyite groups numbers only in the thousands.\u2014\u2009William Garlington, Baha’i Faith in America (2005)“the Baha’i Under the Provisions of the Covenant\u00a0… is headquartered in Missoula, Montana, and claims a membership approaching 150,000, although this is almost certainly an exaggeration.”\u2014\u2009Carol Matthews, New Religions (2005)[Remey] acquired 100 followers in the United States, some dozens in Pakistan, and a score in Europe\u00a0… The Remey movement continues to this day as two or three groups that maintain little contact with each other, are active on the World Wide Web, and probably comprise a few hundred members collectively.\u2014\u2009Gallagher & Ashcraft, Introduction to New and Alternative Religions in America (2006)the [Orthodox Bah\u00e1\u02bc\u00ed Faith] in the United States is a very small religious community, composed of only about forty persons\u2014\u2009Jeffrey A. Goldberg, Attorney for Orthodox Bah\u00e1\u02bc\u00ed Faith Respondents, “Orthodox Bah\u00e1\u02bc\u00ed Respondents’ Surreply Memorandum” to court filing (28 June 2007)About 15 Bah\u00e1\u02bc\u00eds initially followed Remey and were accordingly themselves declared Covenant breakers.\u2014\u2009Hugh C. Adamson, The A to Z of the Bah\u00e1\u02bc\u00ed Faith (2009)The National Assembly of France and about 100 others followed Remey.\u2014\u2009Manya Brachear, writing for the Chicago Tribune (18 May 2009), “When religion splits, courts get a rare say”the Orthodox Bah\u00e1\u02bc\u00ed Faith has perhaps 100 members, and the various other groups together probably total another 100 at most.\u2014\u2009Robert Stockman, A guide to the Perplexed (2013)the exiled Baha’is constitute only 5000 to 8000 Baha’is worldwide according to some estimates. Some consider even those numbers to be excessively exaggerated.\u2014\u2009Vernon Johnson, citing Susan Maneck and Karen Bacquet posting in discussion forum talk.religion.bahai, Baha’is in Exile (2020)Today the Bah\u00e1\u02bc\u00ed community has some 5 million members; the Orthodox Bah\u00e1\u02bc\u00ed Faith perhaps 100; and the Bah\u00e1\u02bc\u00eds Under the Provisions of the Covenant several dozen, who are in turn divided into two sects, one of which appears to be inactive.\u2014\u2009Robert Stockman, The Bah\u00e1\u02bc\u00ed Faith, Violence, and Non-violence (2020)Other Bah\u00e1\u02bc\u00ed divisions[edit]Free Bah\u00e1\u02bc\u00eds[edit]The term Free Bah\u00e1\u02bc\u00eds has been used by or about a small number of Bah\u00e1\u02bc\u00eds that have rejected the authority of Shoghi Effendi.The term was first used by Hermann Zimmer, who revived the earlier claims of Ruth White that the Will and Testament of \u02bbAbdu’l-Bah\u00e1 was forged. White’s claim was widely rejected by other Bah\u00e1\u02bc\u00eds of the time, including Bah\u00e1\u02bc\u00eds who, like her, were enemies of Shoghi Effendi. White was able to gather the support of a single Bah\u00e1\u02bc\u00ed in Germany, Wilhelm Herrigel, who took up her cause; only a few Western Bah\u00e1\u02bc\u00eds followed him, and most repudiated him following his death in 1932.Zimmer wrote a polemic attacking the Bah\u00e1\u02bc\u00ed administration in 1971, entitled A Fraudulent Testament devalues the Bah\u00e1\u02bc\u00ed Religion into Political Shogism, which was widely distributed by Evangelical Protestant organizations in Germany, and later translated into English and distributed worldwide. Zimmer attempted to establish a group called “Free Bah\u00e1\u02bc\u00eds” or the “World Union of Universal Religion and Universal Peace” along with Charles Seeburger of Philadelphia, but it is not clear that it actually came into being. An attempt to form a group in the 1970s was never documented to form.Frederick Glaysher[edit]Frederick Glaysher of Michigan left the mainstream Bah\u00e1\u2019\u00ed community in 1996 and wrote critically of the Bah\u00e1\u2019\u00ed administration. In 2004, he initiated several websites dedicated to an exposition of the Bah\u00e1\u2019\u00ed teachings which excoriated the administration from Shoghi Effendi onward. He claimed to have been inspired by Ruth White, Mirza Ahmad Sohrab, and others. Aiming to initiate the same kind of reformation that Martin Luther did when his “95 Theses” sparked the Protestant Reformation, Glaysher launched his appeal by advancing “95 Theses of the Reform Bah\u00e1\u2019\u00ed Faith”. He briefly had a follower in India in the 2000s and some followers in New Zealand in the late 2000s and early 2010s. Glaysher delivered a talk to an interfaith group in Troy, Michigan in 2012,[114] and the movement appears to have gone defunct soon after.The Man[edit]“The House of Mankind and the Universal Palace of Order” followed Jamshid Ma’ani and John Carr\u00e9, but appears now to be defunct. In the early 1970s a Persian man named Jamshid Ma’ani claimed he was “The Man”, a new Manifestation of God. He gained a few dozen Iranian Bah\u00e1\u02bc\u00ed followers. John Carr\u00e9 heard of Ma’ani, and wrote a book trying to get other Bah\u00e1\u02bc\u00eds to accept a new, third Manifestation. Carr\u00e9 invited Ma’ani to live in his home in California, but soon concluded, after living with him for four months, that he was not at all godly or spiritual, and certainly was not a Manifestation of God. Ma’ani went back to Iran, and Carr\u00e9 ended all association with him.See also[edit]^ Browne, p. 82. The reference appears to be to the unitarian theology of one god, rather than any identification with the American Unitarian Association.^ For their authority, the Custodians referred to the Will and Testament of \u02bbAbdul-Bah\u00e1 which states that “the Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God.”(Hatcher & Martin 1998, p.\u00a0190)(\u02bbAbdu’l-Bah\u00e1 1992, p.\u00a012) See: Rabbani, Ministry of the Custodians, 1992, Letter of 28 May 1960, to all National Spiritual Assemblies (pp. 204-206), Letter of 5 July 1960, to all National Spiritual Assemblies (pp. 208-209), Letter of 7 July 1960, to all Hands of the Cause, Cable of 26 July 1960, to all National Spiritual Assemblies (p.223), and Letter of 15 October 1960, to all National Spiritual Assemblies (pp. 231-236)[1] In addition, the Guardian had written that the Hands had executive authority in carrying out his directives. (Effendi 1982, pp.\u00a082\u201383)[2]^ The Universal House of Justice specifically refers to paragraph 42 of the Kit\u00e1b-i-Aqdas as evidence that Bah\u00e1\u02bcu’ll\u00e1h anticipated that the line of Guardians was not guaranteed forever by providing for the disposition of the religion’s endowments in the absence of the Aghs\u00e1n.(Taherzadeh 1992, p.\u00a0390)  See also Notes 66 and 67 of the Kit\u00e1b-i-Aqdas, pp. 196-197.Citations[edit]^ Bah\u00e1\u02bcu’ll\u00e1h, Tablets of Bah\u00e1\u02bcu’ll\u00e1h, p. 221^ Cole, Juan R.I.; Quinn, Sholeh; Smith, Peter; Walbridge, John, eds. (July 2004). “Documents on the Shaykhi, Babi and Baha’i Movements”. Behai Quarterly. h-net.msu.edu. 8 (2). Retrieved 17 April 2010.^ a b Shu’a’ullah, Behai Quarterly Volume 4 Page 23^ Mirza Ahmad Sohrab, The Bah\u00e1\u02bc\u00ed Cause pp. 309-14^ See also New York Tax Exempt and NonProfit Organizations^ Khan, Janet A. (2005). Prophet’s Daughter: The Life and Legacy of Bah\u00edyyih Kh\u00e1num, Outstanding Heroine Of The Bah\u00e1\u02bc\u00ed Faith. Wilmette, Illinois, USA: Bah\u00e1\u02bc\u00ed Publishing Trust. pp.\u00a0123\u20134. ISBN\u00a01-931847-14-2.^ Momen & Smith 1989, p.\u00a089^ “In the Hands of the Hands”. Time. 9 December 1957.^ See Rabbani 1992, p.\u00a037 [3] and Effendi 1971, pp.\u00a07\u20138 [4]^ See Rabbani 1992, p.\u00a0169 [5]^ Taherzadeh 1992, p.\u00a0324^ “Brent Mathieu, Biography of Charles Mason Remey“. Archived from the original on 18 March 2006. Retrieved 28 September 2006.^ Taherzadeh 1992, p.\u00a0387^ Taherzadeh 2000, p.\u00a0370^ See (Rabbani 1992, p.\u00a0223)^ See Effendi 1982, pp.\u00a082\u201383 [6]^ Smith 2008, p.\u00a068^ The Universal House of Justice, Letter of 9 March 1965, Messages from the Universal House of Justice, 1963-1986, p. 50^ Taherzadeh 1992, p.\u00a0390^ The Universal House of Justice, Letter of 7 December 1969, Messages from the Universal House of Justice, 1963-1986, p. 158^ Martinez, Hutan Hejazi (2010). Baha’ism: History, Transfiguration, Doxa (PDF). USA: RICE UNIVERSITY, HOUSTON, TEXAS. p.\u00a0106.^ Bah\u00e1\u02bc\u00eds vs New Mexico Group District Court, N.D. Illinois, E. Div. No. 64 C 1878. Decided 28 June 1966^ [7], US District Court for Northern District Court of Illinois Eastern Division, Civil Action No. 64 C 1878: Orthodox Bah\u00e1\u02bc\u00ed Respondents’ Surreply Memorandum to NSA’s Reply Memorandum, p2 para 2 line 15^ The National Bah\u00e1\u02bc\u00ed Council of the Orthodox Bah\u00e1\u02bc\u00ed Faith^ State v. Jensen, 455 P.2d 631 (Montana, 1969)^ Glaysher, Frederick (founder) (5 March 2012). Reform Baha’i Faith (Talk). Troy Interfaith Group: Glaysher, Frederick. Archived from the original on 13 December 2021.References[edit]Bah\u00e1\u02bc\u00ed source material[edit]\u02bbAbdu’l-Bah\u00e1 (1992) [Composed 1901-08]. The Will And Testament of \u02bbAbdu’l-Bah\u00e1. Wilmette, Illinois, USA: Bah\u00e1\u02bc\u00ed Publishing Trust.Effendi, Shoghi (1944). God Passes By. Wilmette, Illinois, USA: Bah\u00e1\u02bc\u00ed Publishing Trust. ISBN\u00a00-87743-020-9.Effendi, Shoghi (1982). The Light of Divine Guidance (Volume 2). Germany: Bah\u00e1\u02bc\u00ed Publishing Trust. ISBN\u00a03-87037-159-5.Effendi, Shoghi (1971). Messages to the Bah\u00e1\u02bc\u00ed World, 1950-1957. Wilmette, Illinois, USA: Bah\u00e1\u02bc\u00ed Publishing Trust. ISBN\u00a00-87743-036-5.Effendi, Shoghi (1938). The World Order of Bah\u00e1\u02bcu’ll\u00e1h. Wilmette, Illinois, USA: Bah\u00e1\u02bc\u00ed Publishing Trust. ISBN\u00a00-87743-231-7.Books and articles[edit]Adamson, Hugh C. (2009). The A to Z of the Bah\u00e1\u02bc\u00ed Faith. The A to Z Guide Series, No. 70. Plymouth, UK: Scarecrow Press. ISBN\u00a0978-0-8108-6853-3.Balch, Robert W. (April 1983) [Republished 2000]. “When the Bombs Drop: Reactions to Disconfirmed Prophecy in a Millennial Sect”.  In Stone, Jon R. (ed.). Expecting Armageddon: Essential Readings in Failed Prophecy. New York: Routledge. pp.\u00a0129\u2013143. ISBN\u00a00-415-92331-X.Balch, Robert W. (1997) [Republished 2000]. “Fifteen Years of Failed Prophecy: Coping with Cognitive Dissonance in a Baha’i Sect”.  In Stone, Jon R. (ed.). Expecting Armageddon: Essential Readings in Failed Prophecy. New York: Routledge. pp.\u00a0269\u2013282. ISBN\u00a00-415-92331-X.Barrett, David (2001). The New Believers. London, UK: Cassell & Co. pp.\u00a0247\u2013248. ISBN\u00a00-304-35592-5.Bramson-Lerche, Loni (1988). “Some Aspects of the Establishment of the Guardianship”.  In Momen, Moojan (ed.). Studies in Honor of the Late Hasan M. Balyuzi. Kalimat Press. pp.\u00a0253\u2013293. ISBN\u00a0978-0-933770-72-0.Demmrich, Sarah (6 January 2020). “How to measure Baha’i Religiosity”. Religions. 11 (1:29). doi:10.3390\/rel11010029.Gallagher, Eugene V.; Ashcraft, W. Michael, eds. (2006). “The Bah\u00e1\u02bc\u00eds of the United States”. Asian Traditions. Introduction to New and Alternative Religions in America. Vol.\u00a04. Westport, Connecticut \u2022 London: Greenwood Press. ISBN\u00a0978-0275987121.Garlington, William (2005). The Baha’i Faith in America. Praeger Pub Text. ISBN\u00a0978-0-275-98991-0. OCLC\u00a0429027446.Heller, Wendy M. (2022). “Ch. 34: The Covenant and Covenant-Breaking”.  In Stockman, Robert H. (ed.). The World of the Bah\u00e1\u2019\u00ed Faith. Oxfordshire, UK: Routledge. pp.\u00a0409\u2013425. ISBN\u00a0978-1-138-36772-2.Hatcher, William; Martin, J.D. (1998). The Bah\u00e1\u02bc\u00ed Faith: The Emerging Global Religion. New York: Harper and Row. ISBN\u00a00-87743-264-3.Hinnells, John R., ed. (1984). A Handbook of Living Religions (Paperback\u00a0ed.). London, UK: Penguin. ISBN\u00a00-14-013599-5.Johnson, Vernon (2020). Baha’is in Exile: An Account of followers of Baha’u’llah outside the mainstream Baha’i religion. Pittsburgh, PA: RoseDog Books. ISBN\u00a0978-1-6453-0574-3.MacEoin, Denis (1988) [Last updated 2011]. “Bahai and Babi Schisms”. Encyclop\u00e6dia Iranica.Matthews, Carol S. (2005). New Religions. Religions of the World. Philadelphia: Chelsea House Publishers. p.\u00a048.McMullen, Michael (2000). The Bah\u00e1\u02bc\u00ed: The Religious Construction of a Global Identity. New Brunswick, New Jersey, London: Rutgetrs University Press. ISBN\u00a00-8135-2836-4.Momen, Moojan (1995). “The Covenant and Covenant-Breaker”. bahai-library.com. Retrieved 6 March 2022.Momen, Moojan; Smith, Peter (1989). “The Baha’i Faith 1957-1988: A Survey of Contemporary Developments”. Religion. 19: 63. doi:10.1016\/0048-721X(89)90077-8.Momen, Moojan (2008). “Challenging Apostasy: Responses”. Religion. 38 (4): 392.Rabbani, Ruhiyyih, ed. (1992). The Ministry of the Custodians 1957-1963. Bah\u00e1\u02bc\u00ed World Centre. ISBN\u00a00-85398-350-X.Remey, Charles Mason (1960). “Proclamation to the Bah\u00e1\u02bc\u00eds of the World”. Archived from the original on 20 November 2008. Retrieved 10 August 2008.Smith, Peter (2000). A concise encyclopedia of the Bah\u00e1\u02bc\u00ed Faith. Oxford, UK: Oneworld Publications. ISBN\u00a01-85168-184-1.Smith, Peter, ed. (2004). “The Baha’i Faith in the West: A survey”. Studies in the Babi and Baha\u02bci Religions. Los Angeles: Kalimat Press. 14: 3\u201360. ISBN\u00a0978-1-890688-11-0.Smith, Peter (2008). An Introduction to the Baha’i Faith. Cambridge: Cambridge University Press. ISBN\u00a0978-0-521-86251-6.Spataro, Francis (1987) [Republished 2003, Tover Publications, ISBN 0-9671656-3-6]. Charles Mason Remey and the Bah\u00e1\u02bc\u00ed Faith. New York, NY: Self-published through Carlton Press. ISBN\u00a0978-0806229782.Stockman, Robert (2013). Bah\u00e1\u02bc\u00ed Faith: A Guide For The Perplexed. New York, NY: Bloomsbury Academic. ISBN\u00a0978-1-4411-8781-9.Stockman, Robert H. (July 2020).  James R. Lewis; Margo Kitts (eds.). The Bah\u00e1’\u00ed Faith, Violence, and Non-Violence. Cambridge Elements; Religion and Violence. Cambridge, UK: Cambridge University Press. doi:10.1017\/9781108613446. ISBN\u00a09781108613446. OCLC\u00a01173507653. S2CID\u00a0225389995.Taherzadeh, Adib (1992). The Covenant of Bah\u00e1\u02bcu’ll\u00e1h. Oxford, UK: George Ronald. ISBN\u00a00-85398-344-5.Taherzadeh, Adib (2000). The Child of the Covenant. Oxford, UK: George Ronald. ISBN\u00a00-85398-439-5.Terry, Peter (December 1999). “Truth Triumphs”. Baha’i Library Online.Warburg, Margit (2004). Bah\u00e1\u02bc\u00ed, Studies in Contemporary Religion. Signature Books. ISBN\u00a01-56085-169-4. Archived from the original on 9 September 2015. Retrieved 3 November 2010.Zimmer, Hermann (1973). A fraudulent testament devalues the Bahai religion into political Shoghism. Translated by Blackwell, Jeannine. Waiblingen: World Union for Universal Religion and Universal Peace.Press[edit]Court documents[edit]The NSA of the Baha’is of the USA under the Hereditary Guardianship v. The NSA of the Baha’is of the USA,  Civil Action No. 64 C 1878 (US District Court for the Northern District of Illinois Eastern Division 28 June 1966).The NSA of the Baha’is of the USA under the Hereditary Guardianship v. The NSA of the Baha’is of the USA,  Civil Action No. 64 C 1878 (US District Court for the Northern District of Illinois Eastern Division 30 November 2007).The NSA of the Baha’is of the USA under the Hereditary Guardianship v. The NSA of the Baha’is of the USA,  Civil Action No. 64 C 1878 (US District Court for the Northern District of Illinois Eastern Division 28 June 2007).Further reading[edit]External links[edit]"},{"@context":"http:\/\/schema.org\/","@type":"BreadcrumbList","itemListElement":[{"@type":"ListItem","position":1,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki4\/#breadcrumbitem","name":"Enzyklop\u00e4die"}},{"@type":"ListItem","position":2,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki4\/attempted-schisms-in-the-baha%ca%bci-faith\/#breadcrumbitem","name":"Attempted schisms in the Bah\u00e1\u02bc\u00ed Faith"}}]}]