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Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Ann Boyles, The Epistolary Style of Shoghi Effendi, bahai-library.com.
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The Epistolary Before embarking upon this in-
vestigation, however, it is necessary
Style of Shoghi to have a clear understanding of the
terminology that will be used. The
Effendi1 words epistle and epistolary have been
chosen in preference to the words let-
ter and literary because of the former
ANN BOYLES
pair’s associative rather than definitive
meaning. As C. Hugh Holman states,
The English letters of Shoghi Effendi
“Theoretically an epistle is any letter,
to the Bahá’í world during his tenure
but in practice the term is limited to
as Guardian of the new faith reflect the
formal compositions written by an in-
revolutionary nature of the Revelation,
dividual or a group to a distant individ-
not only in their vast and astounding
ual or group.” Holman further says that
range of content but also in their form
an epistle differs from a letter because
and style. Aside from the historical
it is “a conscious literary form,” which
God Passes By, letters constitute the
concerns itself with “public matters
bulk of Shoghi Effendi’s written com-
and with philosophy as well as with re-
munications with the Bahá’í world,
ligious problems” (199). While Shoghi
and many of these epistles were written
Effendi did write letters that were less
in English. Since Shoghi Effendi must
formal in tone and that were in answer
rank as the master literary stylist of the
to an individual’s private questions,
Bahá’í Faith in the English language,
in his role as Guardian of the Bahá’í
in addition to being the Revelation’s
Faith, one could not really class any
unique Guardian, his choice, use of,
of this correspondence as “private,”
and adaptations to this literary form
since his answers to any questions al-
are significant to Bahá’ís both now and
ways constituted the authoritative in-
in the future. The purposes of this pa-
terpretation of Bahá’u’lláh’s and ‘Ab-
per are to investigate the new style of
du’l-Bahá’s teachings. Thus, “epistle,”
the epistle, to examine the roots of its
with its more public and formal con-
development, and to demonstrate thar
notations, suits the nature of Shoghi
elements of the form have been modi-
Effendi’s communications much better
fied to accommodate the great vision of
than does “letter” with its chatty and
Shoghi Effendi, architect of the World
private connotations, especially since
Order of Bahá’u’lláh.
in the twentieth century the latter term
has come to be associated only with the
1 This a slightly revised version of familiar letter.
an essay originally published in The Vision In the Guardian’s usage, the former
of Shoghi Effendi: Proceedings of the As- type of communication might be clas-
sociation for Bahá’í Studies Ninth Annual sified loosely as an “epistolary essay.”
Conference, November 2-4, 1984, Ottawa, This is the Guardians most striking
Canada.
10 The Journal of Bahá’í Studies 31.4 2021
contribution to English letters. The In the case of Shoghi Effendi, his
relation between letter and essay here elegant English prose style reflects
is tailor-made for the Guardian’s pur- perfectly his station as Guardian of the
pose. The “essay” aspect allows for Bahá’í Faith, elucidating the teachings
breadth of subject matter, use of his- and giving direction to its adherents in
torical analysis, a world-encompassing language that would endure for the en-
perspective, and a scholarly, definitive tire duration of the Revelation. When
treatment of the issue at hand. Yet, the deciding on the design and materials
direct nature of the address, often in- for the buildings at the World Centre
timate in tone, as well as the striking of the Bahá’í Faith on Mount Carmel,
blend of formal and highly informal Haifa, the Guardian chose as his mod-
levels of rhetoric—perhaps a reflection els the structures of the classical world
of the Guardian himself—make these because of their enduring qualities. His
letters tremendously powerful on the choice of English prose style is as time-
level of personal appeal. less and as enduring, as meticulously
Shoghi Effendis choice of the more fashioned and as majestic in the realm
formal epistle form is wholly befitting of words as those architectural models
to the style of his writing. Again, refer- are in the realm of physical structures.
ring to Holman for a working defini- Bearing in mind Holman’s definition
tion, style may be said to be “the ar- of style, the reader sees that it is impos-
rangement of words in a manner which sible to change even one word of the
at once best expresses the individuality Guardian’s communications and retain
of the author and the idea and intent in the identical meaning. Rúhíyyih Khá-
his mind. . . . Style is a combination num Rabbani, in The Priceless Pearl,
of two elements: the idea to be ex- describes the conciseness and density
pressed, and the individuality of the of his style, a style lofty enough to
author.” Holman goes on to say: carry the complex ideas that he had
to communicate to the Bahá’í world.
It is impossible to change the She says, “In his translations of the
diction or to alter the phrasing of Bahá’í writings, and above all in his
statement and thus to say exactly own compositions, Shoghi Effendi set
the same thing; for what the reader a standard that educates and raises the
receives from a statement is not cultural level of the reader at the same
alone what is said, but also cer- time that it feeds his mind and soul with
tain connotations which affect his thoughts and truth” (Rabbani 197). For
consciousness from the manner in Shoghi Effendi, then, style was not
which the statement is made. And merely an affected use of language; it
from this it follows that, just as no was his vehicle for rendering the divine
wo personalities are alike, no two teachings into a definitive and accessi-
styles are actually alike. (514) ble language for growing numbers of
English-speaking believers around the
The Epistolary Style of Shoghi Effendi 11
world who urgently required inspira- virtues of the great English stylists. In
tion and direction. the translations of Bahá’u’lláh prayers,
The roots of Shoghi Effendi’s fine- one senses the influence of that great
ly honed English style must lie in the Renaissance model of style, the King
original Persian and Arabic languag- James version of the Bible. This turn-
es of the Revelation, the power and ing to a more archaic style on the part
beauty of which are exemplified in of Shoghi Effendi reflects his great re-
the writings of Bahá’u’lláh and ‘Ab- spect for the elegance of Shakespear-
du’l-Bahá. The delicacy and allusive- ean English and also makes use of the
ness of the Oriental languages, their most scholarly example of religious
role as the first media of God’s most writings rendered into English.
recent Revelation, and their strength as In Shoghi Effendi’s original work,
the communicators of God’s new laws the style and technique of Edward
and principles for the spiritual well-be- Gibbon and Thomas Carlyle exert in-
ing and development of humankind fluence. Rúhíyyih Khánum has noted
can be best understood and appreciated the Guardian’s fondness for Gibbon’s
by native Arabic- and Persian-speak- History of the Decline and Fall of the
ing Bahá’ís. These, too, were Shoghi Roman Empire, and it was nor for the
Effendi’s first languages. Yet Shoghi content alone that Shoghi Effendi had
Effendi was chosen and trained by admiration. She records, “It was his
‘Abdu’l-Bahá to translate the major own pet bible of the English languag
sacred writings of the Bahá’í Faith into and often he would read to me excerpts
English. It was to this end, he himself from it, interrupting himself with ex-
said, that he was educated at Oxford. clamations such as ‘Oh what style;
Shoghi Effendi was uniquely endowed what a command of English; what roll-
with the talents for this monumental ing sentences” (Rabbani 38).
task of translation, not only steeped Gibbon’s penchant for lengthy, bal-
in the original writings but also pos- anced sentences and his stylistic habit
sessing an exquisite sense of language of building a paragraph that cannot be
and the ability to convey its shades of broken apart without serious rupture to
meaning. It is obvious thar the require- the meaning of the whole are features
ments of translation, with the inherent also apparent in the writings of the
necessity of fixing the exact meaning Guardian. A brief passage taken from
of the text for the Western believers, so Gibbon’s examination of the early
as to eliminate any possible ambiguity history of the Christian church in the
in interpretation, would certainly leave Roman Empire will serve to indicate
their mark upon the style of the Guard- comparable aspects of style. Gibbon
ian’s original works. writes:
In addition to his appreciation for
Persian and Arabic style, Shoghi Effen- The promise of divine favour, in-
di possessed an ear finely attuned to the stead of being partially confined
12 The Journal of Bahá’í Studies 31.4 2021
to the posterity of Abraham, was duty,” “inestimable blessing,” and “a
universally proposed to the free- benevolent but all-powerful Deity” all
man and the slave, to the Greek of which bear great resemblance to the
and to the barbarian, to the Jew usage of the Guardian two-hundred
and to the Gentile. Every privi- years later.
lege that could raise the proselyte Trevor-Roper’s introduction to The
from earth to heaven, that could History of the Decline and Fall of the
exalt his devotion, secure his hap- Roman Empire points out that in addi-
piness, or even gratify that secret tion to syntactical expertise, Gibbon
pride which under the semblance combined “beneath a majestic style
of devotion, insinuates itself into and the appearance of ease, an equal
the human heart, was still reserved mastery of the new ‘philosophy’ and
for the members of the Christian the old ‘erudition’” (viii). An exam-
church; but at the same time all ple of this philosophy and erudition
mankind was permitted, and even is evident in Gibbon’s passage on the
solicited, to accept the glorious early miracles of Christianity, when he
distinction, which was not only states:
proffered as a favour, but imposed
as an obligation. It became the The duty of an historian does not
most sacred duty of a new convert call upon him to interpose his pri-
to diffuse among his friends and vate judgment in this nice and im-
relations the inestimable blessing portant controversy; but he ought
which he had received, and to not to dissemble the difficulty of
warn them against a refusal that adopting such a theory as may rec-
would be severely punished as a oncile the interest of religion with
criminal disobedience to the will that of reason, of making a proper
of a benevolent but all-powerful application of that theory, and of
Deity. (92) defining with precision the limits
of that happy period, exempt from
One notes, in the first sentence, the list- error and from deceit, to which we
ing of balanced prepositional phrases might be disposed to extend the
appearing in pairs of opposites, a syn- gift of supernatural powers. (110)
tactical technique designed to demon-
strate the truth of the universality of Shoghi Effendi’s philosophy and
Christianity. In the second sentence, erudition were, perforce, much broad-
multiple verb phrases are embedded er than that of the eighteenth-century
in the first of the two major clauses, Gibbon, but the technique of reason-
while the second major clause quali- able and thorough scholarship through-
fies and elaborates upon the first. The out his epistles shows how Shoghi
final sentence of the quotation includes Effendi built upon Gibbon’s solidly
vocabulary usage such as “most sacred laid foundations. In The World Order
The Epistolary Style of Shoghi Effendi 13
of Bahá’u’lláh, Shoghi Effendi clearly attain their salvation from present evils
outlines the historical perspective of through work, follows:
the rise of the Bahá’í Faith. He writes:
Awake, ye noble Workers, war-
Should we look back upon the riors in the one true war: all this
past, were we to search out the must be remedied. It is you who
Gospel and the Qur’án, we will are already half-alive, whom l will
readily recognize that neither the welcome into life; whom I will
Christian nor the Islamic Dispen- conjure in God’s name to shake
sations can offer a parallel either off your enchanted sleep, and live
to the system of Divine Econo- wholly! Cease to count scalps,
my so thoroughly established by gold-purses; not in these lies your
Bahá’u’lláh, or to the safeguards or our salvation. Even these, if
which He has provided for its you count only these, will not be
preservation and advancement. left. Let bucaniering be put far
(20) from you; alter, speedily abrogate
all laws of the bucaniers, if you
From this point, the Guardian proceeds would gain any victory that shall
with historical analysis of the develop- endure. Let God’s justice, let pity,
ment of Christianity and Islam, demon- nobleness and manly valour, with
strating their deviations from the origi- more gold-purses or fewer, tes-
nal teachings of their divine Founders. tify themselves in this your brief
Certainly Gibbon’s call for a reasoned Life-transit to all the Eternities,
examination of religion is answered the Gods and Silences. It is to you
here. Thus, not only in style but also in I call; for ye are not dead, ye are
approach, Gibbon served as one major already half-alive: there is in you
model for Shoghi Effendi. a sleepless dauntless energy, the
Nineteenth-century historian, man prime-matter of all nobleness in
of letters, and stylist, Thomas Carlyle man. Honour to you in your kind.
was also admired by the Guardian. It is to you I call: ye know at least
Again, the style is complex, reflect- this, That the mandate of God to
ing the complexity of thought present His creature man is: Work! The
in the writer himself. Carlyle’s power future Epic of the World rests not
of rhetoric was perhaps his most im- with those that are near dead, but
portant talent as far as Shoghi Effendi with those that are alive, and those
was concerned, and for an example of that are coming into life. (166)
this power it is instructive to examine
a paragraph of the “Captains of Indus- Carlyle had no way of knowing the
try” chapter in the philosophical histo- true significance of that final sentence,
ry Past and Present. Carlyle’s rallying written in 1843, but certainly the air of
cry to his fellows, that they arise and expectancy and prophecy found in this
14 The Journal of Bahá’í Studies 31.4 2021
brief passage is representative of much East or West to achieve such as-
early Victorian writing. Content aside, cendancy as shall deprive her of
however, Carlyle’s literary techniques that spiritual primacy with which
of exhortation, caution, praise, and she has been invested and which
promise are apparent in passages of the she has thus far so nobly retained?
Guardian’s writings as well. Witness Will she not rather contribute, by
the following from the conclusion of a still further revelation of those
his letter “America and the Most Great inherent powers that motivate her
Peace,” included in The World Order of life, to enhance the priceless heri-
Bahá’u’lláh: tage which the love and wisdom of
a departed Master have conferred
Fellow-believers in the American upon her?
continent! Great indeed have been Her past has been a testimony
your past and present achieve- to the inexhaustible vitality of her
ments! Immeasurably greater are faith. May not her future confirm
the wonders which the future has it? (Shoghi Effendi 94)
in store for you! The Edifice your
sacrifices have raised still remains The same basic rhetorical stance is
to be clothed. The House which taken by the writers in both of these
must needs be supported by the lengthy passages; the authors are seek-
highest administrative institution ing to move their audiences to action.
your hands have reared, is as yet Both overtly challenge their audiences
unbuilt. The provisions of the to respond to their calls; both praise
chief Repository of those laws their audiences, Shoghi Effendi for the
that must govern its operation are Americans’ accomplishments in the
thus far mostly undisclosed. The past and Carlyle for the inherent capac-
Standard which, if ‘Abdu’l-Bahá’s ities of people; both, in a sense, tem-
wishes are to be fulfilled, must be per their praise, Carlyle by cautioning
raised in your own country has yet the workers not to be “bucaniers” and
to be unfurled. The Unity of which Shoghi Effendi by listing the tasks that
that standard is to be the symbol still lie ahead. Carlyle, too, looks to the
is far from being yet established. future, but he lacks the specificity of
The machinery which must needs vision that Shoghi Effendi expresses.
incarnate and preserve that unity is This lack gives Carlyle’s exhortation a
not even created. Will it be Amer- tentative air, on the whole, while that
ica, will it be one of the countries of the Guardian radiates confidence in
of Europe, who will arise to as- its challenge to the American Bahá’í
sume the leadership essential to community.
the shaping of the destinies of this A comparison of Carlyle, Gibbon,
troubled age? Will America allow and Shoghi Effendi not only reveals the
any of her sister communities in influences of the former two upon the
The Epistolary Style of Shoghi Effendi 15
Guardian but also shows their points of friends,” “friends and fellow-heirs of
difference. Certainly, the scope of the the grace of Bahá’u’lláh,” “friends
Guardian’s vision was beyond that of and fellow-defenders of the Faith of
Carlyle, and while this breadth of vi- Bahá’u’lláh,” and numerous other lov-
sion may be more a legacy of Gibbon, ing and tender appellations.
who wrote not only history, as Hugh Throughout the letters, he rallies
Trevor-Roper points out, but also “uni- the troops of his followers around
versal history” or “philosophic histo- him, giving the authoritative interpre-
ry” (viii). Still, there are further differ- tation of events, yet including himself
ences. Gibbon wrote the history of a in the numbers of believers undergo-
civilization long dead, where historical ing the turmoils of the age, as in the
interpretation was made easy because following example: “Dearly-beloved
of the era’s remoteness. Shoghi Ef- friends! Can our eyes be so dim as to
fendi, however, used this technique of fail to recognize in the anguish and
historical interpretation and analysis to turmoil which, greater than in any oth-
clarify the significance of the clouded, er country and in a manner unprece-
ever-changing events that were taking dented in its history, are now afflicting
place around him as he wrote. Aston- the American nation . . . ?” (Shoghi
ishingly, these writings still read as if Effendi 79). Many times the eyes of
they were written only yesterday. the average Bahá’í were “so dim,” but
Stylistically, one of the most strik- Shoghi Effendi’s eyes, possessing that
ing differences between the Guardian sweeping perspective with which he
and his predecessors is the nature of was endowed as Guardian, were nev-
rhetorical address. Of course, in both er dimmed. Another example of the
the eighteenth and nineteenth centuries Guardian’s including himself with the
the rhetorical stance of the writer was rest of the Bahá’ís occurs in his let-
conventionally formal, and although ter “The Goal of a New World Order”
there might occur the occasional ad- where, in speaking of ‘Abdu’l-Bahá,
dress to the “gentle reader,” the dis- he states:
tancing of writers from their audience
was a rhetorical device designed to How well we, the little band of
enhance the authority of the authors His avowed supporters who lay
over their addressees. Shoghi Effen- claim to have recognized the
di completely reverses this form of Light that shone within Him, can
address. Throughout his writings are still remember His repeated allu-
scattered numerous intimate address- sions, in the evening of His earth-
es to the communications’ recipients, ly life, to the tribulation and tur-
such as the “fellow believers” of moil with which an unregenerate
the passage quoted earlier, “beloved humanity was to be increasingly
co-workers,” “fellow laborers in the afflicted. (29)
Divine Vineyard,” “dearly-beloved
16 The Journal of Bahá’í Studies 31.4 2021
At the close of his communications, New Testament of the Bible. Paul’s
he signs simply as “your brother and epistles to the Romans, the Corinthians,
co-worker” or “your true brother,” his the Thessalonians, and numerous other
name given simply as “Shoghi” rather groups are prime examples of these
than the more formal “Shoghi Effendi” communications. Other apostles also
that one might well expect from the addressed groups of early Christians
appointed head of a world religion. It in the epistle form. It was their only
is a mark of the Guardian’s humility means of communicating with scat-
and his great sense of the necessity tered groups of believers, to encourage
that Bahá’ís work together in order them, to clarify what they perceived
to achieve enduring victories that he Christ’s teachings to be, to exhort the
included himself in the number of people to live by their new beliefs,
the rank and file, much like a general and to go out and teach others. These
marching to the front lines with his were the same objectives with which
troops. This, in itself sets him apart Shoghi Effendi sat down to write his
from his stylistic models and indicates letters to the Bahá’í world. The import-
that he is willing to put his words into ant and obvious difference in the two
action, not merely to write academic cases is that Shoghi Effendi possessed
tomes. divine authority in his interpretations
The choice of the epistle form is also of Bahá’u’lláh’s teachings, while the
indicative of the Guardian’s desire to apostles had no definitive authority and
inspire to action. He could conceivably incorporated their personal ideas into
have written straight essays, nor direct- the small body of Christ’s teachings.
ly addressing anyone, but the purpose In so doing, they may have diluted the
of his communication was always to strength and changed the intention of
move his audience to deeds, not mere- the original Word of God.
ly to inspire them with his words. To The epistles of Christianity, then,
this end, the epistle form with its direct while providing an early example of
address is uniquely suited. It is diffi- communication, are not suitable mod-
cult for the recipient of a letter (be it els to which one may turn for explain-
a nation or an individual) to miss the ing Shoghi Effendi’s choice of this
purport of a document that bears the re- form. Infinitely more rewarding is a
cipient’s name at the beginning, while turning to the tablets of Bahá’u’lláh
a formal essay written in the third per- and ‘Abdu’l-Bahá. The English trans-
son can easily be put out of mind once lation of one of Bahá’u’lláh’s most
read. comprehensive writings is, in fact,
Historically, the epistle has been the titled Epistle to the Son of the Wolf,
vehicle for teachings in former reli- addressed as proof of His teachings to
gions, notably Christianity. One thinks the son of the eminent Muslim leader
immediately of those written by the who was responsible for the execution
Apostles of Jesus and included in the of two devoted and innocent Bábís.
The Epistolary Style of Shoghi Effendi 17
Numerous others of Bahá’u’lláh’s to analyze extensively the global chal-
works, such as The Seven Valleys and lenges confronting Bahá’ís. Historical
The Four Valleys, are addressed to perspective on the Bahá’í Faith, was
leading intellectuals, and his tablets to possible by Shoghi Effendi’s time, as
the kings and rulers of the world pro- well, and played a large part in the
vide an important example for Shoghi Guardian’s messages. The sense of
Effendi, dealing directly as they do urgency as an effect of the Guardian’s
with the problems and challenges of use of direct address is also a result of
the immediate future. The many, more the convergence of his historical anal-
intimate personal addresses of ‘Abdu’l- ysis and his world-encompassing per-
Bahá serve as models for the render, spective of the future.
understanding, and intimate aspects of This same sense of urgency lies
Shoghi Effendi’s letters. Still, ‘Abdu’l- behind another method of communica-
Bahá’s tablets were written in Arabic tion employed by the Guardian and for
or Persian. In Shoghi Effendi’s own which he adapted the English language
letters to the Bahá’í world, humanity to suit his purpose. Whenever a matter
received for the first time in its history was too urgent for conveyance via let-
divinely inspired direction originating ter, or whenever Bahá’ís did not arise
in the English language. in response to his direction, the Guard-
The differences between Shoghi ian would send a cable. In composing
Effendi’s communications and those cables, he did not abandon his majestic
of Bahá’u’lláh and ‘Abdu’l-Bahá are epistolary style; he merely pared it,
many. Significantly, the contents of eliminating connectives unnecessary
the Guardian’s letters are much more to the meaning but retaining always his
concerned with the practical aspects of unmistakable dignity of language.
building the Administrative Order of Shoghi Effendi was never domi-
the Bahá’í Faith, a project which was nated by form or convention in his
advanced primarily in the West, and communications. Rather, he adapt-
particularly in North America. For this ed and used form and convention (as
purpose, English was more functional any good craftsperson uses tools) to
than Persian or Arabic. Also, during accomplish the task before him—the
Shoghi Effendi’s lifetime there existed building of the Administrative Order of
the means to disseminate such letters Bahá’u’lláh. It is illuminating to note
widely and efficiently to the rapidly the enduring influence of the Guard-
growing number of English-speaking ian’s style in communications from the
believers. Because of improvements Universal House of Justice since its es-
in worldwide communications, as well tablishment in 1963. In continuing the
as the spread of the Bahá’í Faith, the same use of epistolary and cable forms
Guardian was able to give much more initiated by the Guardian, in its blend-
up-to-date and comprehensive reports ing of formal and intimate language,
of the global progress being made and in its dignified yet loving tone, in its
18 The Journal of Bahá’í Studies 31.4 2021
dual historical and futuristic perspec- ample assurance of victories to
tive, and in its world-encompassing yet come if we but follow the path
personal scope, this second “twin pil- of His guidance. He rewards our
lar” of the Administrative Order has, in humble efforts with effusions of
turn, upheld the standard toward which grace which bring not only ad-
all Bahá’í institutions must strive. vancement to the Cause but assur-
While it is difficult to choose one ance and happiness to our hearts,
passage that exemplifies all of these so that we may indeed look upon
features, the opening sentences of our neighbors with bright and
the 1979 Naw-Rúz message from the shining faces, confident that from
Universal House of Justice indicated our services now will eventuate
the similarities of style. “Dearly-loved that blissful future which our de-
Friends,” the Institution writes: scendants will inherit, glorifying
Bahá’u’lláh, the Prince of Peace,
The decline of religion and moral the Redeemer of Mankind. (¶ 11)
restraints has unleashed a fury of
chaos and confusion that already The features seen in these messages
bears the signs of universal anar- are indeed the legacy bequeathed to
chy. Engulfed in this maelstrom, us by the beloved Guardian, who not
the Bahá’í world community, pur- only gave to the Bahá’í World his great
suing with indefeasible unity and vision but also set the example of how
spiritual force its redemptive mis- to carry forward this “ever-advancing
sion, inevitably suffers the disrup- civilization” in language, style, and
tion of economic, social and civil form worthy to be its medium.
life which afflicts its fellow men
throughout the planet. (¶ 1)
This passage reflects the lofty style and
world-encompassing vision of the Uni-
versal House of Justice, while the ten-
derness also apparent in the Guardian’s
writings can be seen in the concluding
paragraph of the 1984 Riḍván message
to the Bahá’ís of the world:
Beloved friends, the bounties and
protection with which the Blessed
Beauty is nurturing and sheltering
the infant organism of His new
world order through this violent
period of transition and trial, give
The Epistolary Style of Shoghi Effendi 19
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Publishing Trust, 1988.
———. The Seven Valleys and The Four Valleys, trans. Marzieh Gail, 3d ed. US
Bahá’í Publishing Trust, 1973.
Carlyle, Thomas. “Captains of Industry,” In Prose of the Victorian Period, ed.
William F. Buckler. Houghton-Mifflin Co., 1958.
Gibbon, Edward. The History of the Decline and Fall of the Roman Empire,
abridged and edited by Hugh Trevor-Roper. Twayne Publishers, 1963.
Holman, C. Hugh. A Handbook to Literature, 3d ed. Bobbs-Merrill, 1972.
Rabbani, Rúhíyyih. The Priceless Pearl. UK Bahá’í Publishing Trust, 2000.
Shoghi Effendi. The World Order of Bahá’u’lláh, 2d ed. US Bahá’í Publishing
Trust, 1993.
Trevor-Roper, Hugh. Introduction. The History of the Decline and Fall of the Ro-
man Empire, by Edward Gibbon. Twayne Publishers, 1963.
Universal House of Justice. Naw-Rúz 1979 Message to the Bahá’ís of the World.
Bahá’í Reference Library. bahai.org/library/authoritative-texts/the-uni-
versal-house-of-justice/messages/#19790321_002
———. Riḍván 1984 Message to the Bahá’ís of the World. Bahá’í Reference Li-
brary. bahai.org/library/authoritative-texts/the-universal-house-of-jus-
tice/messages/#19840421_001
The Vision of Shoghi Effendi: Proceedings of the Association for Bahá’í Studies
Ninth Annual Conference, November 2-4, 1984, Ottawa, Canada. Associ-
ation for Bahá’í Studies, 1993.
──────────────────────────────────────────────────────────────────────
The Epistolary Before embarking upon this in-
vestigation, however, it is necessary
Style of Shoghi to have a clear understanding of the
terminology that will be used. The
Effendi1 words epistle and epistolary have been
chosen in preference to the words let-
ter and literary because of the former
ANN BOYLES
pair’s associative rather than definitive
meaning. As C. Hugh Holman states,
The English letters of Shoghi Effendi
“Theoretically an epistle is any letter,
to the Bahá’í world during his tenure
but in practice the term is limited to
as Guardian of the new faith reflect the
formal compositions written by an in-
revolutionary nature of the Revelation,
dividual or a group to a distant individ-
not only in their vast and astounding
ual or group.” Holman further says that
range of content but also in their form
an epistle differs from a letter because
and style. Aside from the historical
it is “a conscious literary form,” which
God Passes By, letters constitute the
concerns itself with “public matters
bulk of Shoghi Effendi’s written com-
and with philosophy as well as with re-
munications with the Bahá’í world,
ligious problems” (199). While Shoghi
and many of these epistles were written
Effendi did write letters that were less
in English. Since Shoghi Effendi must
formal in tone and that were in answer
rank as the master literary stylist of the
to an individual’s private questions,
Bahá’í Faith in the English language,
in his role as Guardian of the Bahá’í
in addition to being the Revelation’s
Faith, one could not really class any
unique Guardian, his choice, use of,
of this correspondence as “private,”
and adaptations to this literary form
since his answers to any questions al-
are significant to Bahá’ís both now and
ways constituted the authoritative in-
in the future. The purposes of this pa-
terpretation of Bahá’u’lláh’s and ‘Ab-
per are to investigate the new style of
du’l-Bahá’s teachings. Thus, “epistle,”
the epistle, to examine the roots of its
with its more public and formal con-
development, and to demonstrate thar
notations, suits the nature of Shoghi
elements of the form have been modi-
Effendi’s communications much better
fied to accommodate the great vision of
than does “letter” with its chatty and
Shoghi Effendi, architect of the World
private connotations, especially since
Order of Bahá’u’lláh.
in the twentieth century the latter term
has come to be associated only with the
1 This a slightly revised version of familiar letter.
an essay originally published in The Vision In the Guardian’s usage, the former
of Shoghi Effendi: Proceedings of the As- type of communication might be clas-
sociation for Bahá’í Studies Ninth Annual sified loosely as an “epistolary essay.”
Conference, November 2-4, 1984, Ottawa, This is the Guardians most striking
Canada.
10 The Journal of Bahá’í Studies 31.4 2021
contribution to English letters. The In the case of Shoghi Effendi, his
relation between letter and essay here elegant English prose style reflects
is tailor-made for the Guardian’s pur- perfectly his station as Guardian of the
pose. The “essay” aspect allows for Bahá’í Faith, elucidating the teachings
breadth of subject matter, use of his- and giving direction to its adherents in
torical analysis, a world-encompassing language that would endure for the en-
perspective, and a scholarly, definitive tire duration of the Revelation. When
treatment of the issue at hand. Yet, the deciding on the design and materials
direct nature of the address, often in- for the buildings at the World Centre
timate in tone, as well as the striking of the Bahá’í Faith on Mount Carmel,
blend of formal and highly informal Haifa, the Guardian chose as his mod-
levels of rhetoric—perhaps a reflection els the structures of the classical world
of the Guardian himself—make these because of their enduring qualities. His
letters tremendously powerful on the choice of English prose style is as time-
level of personal appeal. less and as enduring, as meticulously
Shoghi Effendis choice of the more fashioned and as majestic in the realm
formal epistle form is wholly befitting of words as those architectural models
to the style of his writing. Again, refer- are in the realm of physical structures.
ring to Holman for a working defini- Bearing in mind Holman’s definition
tion, style may be said to be “the ar- of style, the reader sees that it is impos-
rangement of words in a manner which sible to change even one word of the
at once best expresses the individuality Guardian’s communications and retain
of the author and the idea and intent in the identical meaning. Rúhíyyih Khá-
his mind. . . . Style is a combination num Rabbani, in The Priceless Pearl,
of two elements: the idea to be ex- describes the conciseness and density
pressed, and the individuality of the of his style, a style lofty enough to
author.” Holman goes on to say: carry the complex ideas that he had
to communicate to the Bahá’í world.
It is impossible to change the She says, “In his translations of the
diction or to alter the phrasing of Bahá’í writings, and above all in his
statement and thus to say exactly own compositions, Shoghi Effendi set
the same thing; for what the reader a standard that educates and raises the
receives from a statement is not cultural level of the reader at the same
alone what is said, but also cer- time that it feeds his mind and soul with
tain connotations which affect his thoughts and truth” (Rabbani 197). For
consciousness from the manner in Shoghi Effendi, then, style was not
which the statement is made. And merely an affected use of language; it
from this it follows that, just as no was his vehicle for rendering the divine
wo personalities are alike, no two teachings into a definitive and accessi-
styles are actually alike. (514) ble language for growing numbers of
English-speaking believers around the
The Epistolary Style of Shoghi Effendi 11
world who urgently required inspira- virtues of the great English stylists. In
tion and direction. the translations of Bahá’u’lláh prayers,
The roots of Shoghi Effendi’s fine- one senses the influence of that great
ly honed English style must lie in the Renaissance model of style, the King
original Persian and Arabic languag- James version of the Bible. This turn-
es of the Revelation, the power and ing to a more archaic style on the part
beauty of which are exemplified in of Shoghi Effendi reflects his great re-
the writings of Bahá’u’lláh and ‘Ab- spect for the elegance of Shakespear-
du’l-Bahá. The delicacy and allusive- ean English and also makes use of the
ness of the Oriental languages, their most scholarly example of religious
role as the first media of God’s most writings rendered into English.
recent Revelation, and their strength as In Shoghi Effendi’s original work,
the communicators of God’s new laws the style and technique of Edward
and principles for the spiritual well-be- Gibbon and Thomas Carlyle exert in-
ing and development of humankind fluence. Rúhíyyih Khánum has noted
can be best understood and appreciated the Guardian’s fondness for Gibbon’s
by native Arabic- and Persian-speak- History of the Decline and Fall of the
ing Bahá’ís. These, too, were Shoghi Roman Empire, and it was nor for the
Effendi’s first languages. Yet Shoghi content alone that Shoghi Effendi had
Effendi was chosen and trained by admiration. She records, “It was his
‘Abdu’l-Bahá to translate the major own pet bible of the English languag
sacred writings of the Bahá’í Faith into and often he would read to me excerpts
English. It was to this end, he himself from it, interrupting himself with ex-
said, that he was educated at Oxford. clamations such as ‘Oh what style;
Shoghi Effendi was uniquely endowed what a command of English; what roll-
with the talents for this monumental ing sentences” (Rabbani 38).
task of translation, not only steeped Gibbon’s penchant for lengthy, bal-
in the original writings but also pos- anced sentences and his stylistic habit
sessing an exquisite sense of language of building a paragraph that cannot be
and the ability to convey its shades of broken apart without serious rupture to
meaning. It is obvious thar the require- the meaning of the whole are features
ments of translation, with the inherent also apparent in the writings of the
necessity of fixing the exact meaning Guardian. A brief passage taken from
of the text for the Western believers, so Gibbon’s examination of the early
as to eliminate any possible ambiguity history of the Christian church in the
in interpretation, would certainly leave Roman Empire will serve to indicate
their mark upon the style of the Guard- comparable aspects of style. Gibbon
ian’s original works. writes:
In addition to his appreciation for
Persian and Arabic style, Shoghi Effen- The promise of divine favour, in-
di possessed an ear finely attuned to the stead of being partially confined
12 The Journal of Bahá’í Studies 31.4 2021
to the posterity of Abraham, was duty,” “inestimable blessing,” and “a
universally proposed to the free- benevolent but all-powerful Deity” all
man and the slave, to the Greek of which bear great resemblance to the
and to the barbarian, to the Jew usage of the Guardian two-hundred
and to the Gentile. Every privi- years later.
lege that could raise the proselyte Trevor-Roper’s introduction to The
from earth to heaven, that could History of the Decline and Fall of the
exalt his devotion, secure his hap- Roman Empire points out that in addi-
piness, or even gratify that secret tion to syntactical expertise, Gibbon
pride which under the semblance combined “beneath a majestic style
of devotion, insinuates itself into and the appearance of ease, an equal
the human heart, was still reserved mastery of the new ‘philosophy’ and
for the members of the Christian the old ‘erudition’” (viii). An exam-
church; but at the same time all ple of this philosophy and erudition
mankind was permitted, and even is evident in Gibbon’s passage on the
solicited, to accept the glorious early miracles of Christianity, when he
distinction, which was not only states:
proffered as a favour, but imposed
as an obligation. It became the The duty of an historian does not
most sacred duty of a new convert call upon him to interpose his pri-
to diffuse among his friends and vate judgment in this nice and im-
relations the inestimable blessing portant controversy; but he ought
which he had received, and to not to dissemble the difficulty of
warn them against a refusal that adopting such a theory as may rec-
would be severely punished as a oncile the interest of religion with
criminal disobedience to the will that of reason, of making a proper
of a benevolent but all-powerful application of that theory, and of
Deity. (92) defining with precision the limits
of that happy period, exempt from
One notes, in the first sentence, the list- error and from deceit, to which we
ing of balanced prepositional phrases might be disposed to extend the
appearing in pairs of opposites, a syn- gift of supernatural powers. (110)
tactical technique designed to demon-
strate the truth of the universality of Shoghi Effendi’s philosophy and
Christianity. In the second sentence, erudition were, perforce, much broad-
multiple verb phrases are embedded er than that of the eighteenth-century
in the first of the two major clauses, Gibbon, but the technique of reason-
while the second major clause quali- able and thorough scholarship through-
fies and elaborates upon the first. The out his epistles shows how Shoghi
final sentence of the quotation includes Effendi built upon Gibbon’s solidly
vocabulary usage such as “most sacred laid foundations. In The World Order
The Epistolary Style of Shoghi Effendi 13
of Bahá’u’lláh, Shoghi Effendi clearly attain their salvation from present evils
outlines the historical perspective of through work, follows:
the rise of the Bahá’í Faith. He writes:
Awake, ye noble Workers, war-
Should we look back upon the riors in the one true war: all this
past, were we to search out the must be remedied. It is you who
Gospel and the Qur’án, we will are already half-alive, whom l will
readily recognize that neither the welcome into life; whom I will
Christian nor the Islamic Dispen- conjure in God’s name to shake
sations can offer a parallel either off your enchanted sleep, and live
to the system of Divine Econo- wholly! Cease to count scalps,
my so thoroughly established by gold-purses; not in these lies your
Bahá’u’lláh, or to the safeguards or our salvation. Even these, if
which He has provided for its you count only these, will not be
preservation and advancement. left. Let bucaniering be put far
(20) from you; alter, speedily abrogate
all laws of the bucaniers, if you
From this point, the Guardian proceeds would gain any victory that shall
with historical analysis of the develop- endure. Let God’s justice, let pity,
ment of Christianity and Islam, demon- nobleness and manly valour, with
strating their deviations from the origi- more gold-purses or fewer, tes-
nal teachings of their divine Founders. tify themselves in this your brief
Certainly Gibbon’s call for a reasoned Life-transit to all the Eternities,
examination of religion is answered the Gods and Silences. It is to you
here. Thus, not only in style but also in I call; for ye are not dead, ye are
approach, Gibbon served as one major already half-alive: there is in you
model for Shoghi Effendi. a sleepless dauntless energy, the
Nineteenth-century historian, man prime-matter of all nobleness in
of letters, and stylist, Thomas Carlyle man. Honour to you in your kind.
was also admired by the Guardian. It is to you I call: ye know at least
Again, the style is complex, reflect- this, That the mandate of God to
ing the complexity of thought present His creature man is: Work! The
in the writer himself. Carlyle’s power future Epic of the World rests not
of rhetoric was perhaps his most im- with those that are near dead, but
portant talent as far as Shoghi Effendi with those that are alive, and those
was concerned, and for an example of that are coming into life. (166)
this power it is instructive to examine
a paragraph of the “Captains of Indus- Carlyle had no way of knowing the
try” chapter in the philosophical histo- true significance of that final sentence,
ry Past and Present. Carlyle’s rallying written in 1843, but certainly the air of
cry to his fellows, that they arise and expectancy and prophecy found in this
14 The Journal of Bahá’í Studies 31.4 2021
brief passage is representative of much East or West to achieve such as-
early Victorian writing. Content aside, cendancy as shall deprive her of
however, Carlyle’s literary techniques that spiritual primacy with which
of exhortation, caution, praise, and she has been invested and which
promise are apparent in passages of the she has thus far so nobly retained?
Guardian’s writings as well. Witness Will she not rather contribute, by
the following from the conclusion of a still further revelation of those
his letter “America and the Most Great inherent powers that motivate her
Peace,” included in The World Order of life, to enhance the priceless heri-
Bahá’u’lláh: tage which the love and wisdom of
a departed Master have conferred
Fellow-believers in the American upon her?
continent! Great indeed have been Her past has been a testimony
your past and present achieve- to the inexhaustible vitality of her
ments! Immeasurably greater are faith. May not her future confirm
the wonders which the future has it? (Shoghi Effendi 94)
in store for you! The Edifice your
sacrifices have raised still remains The same basic rhetorical stance is
to be clothed. The House which taken by the writers in both of these
must needs be supported by the lengthy passages; the authors are seek-
highest administrative institution ing to move their audiences to action.
your hands have reared, is as yet Both overtly challenge their audiences
unbuilt. The provisions of the to respond to their calls; both praise
chief Repository of those laws their audiences, Shoghi Effendi for the
that must govern its operation are Americans’ accomplishments in the
thus far mostly undisclosed. The past and Carlyle for the inherent capac-
Standard which, if ‘Abdu’l-Bahá’s ities of people; both, in a sense, tem-
wishes are to be fulfilled, must be per their praise, Carlyle by cautioning
raised in your own country has yet the workers not to be “bucaniers” and
to be unfurled. The Unity of which Shoghi Effendi by listing the tasks that
that standard is to be the symbol still lie ahead. Carlyle, too, looks to the
is far from being yet established. future, but he lacks the specificity of
The machinery which must needs vision that Shoghi Effendi expresses.
incarnate and preserve that unity is This lack gives Carlyle’s exhortation a
not even created. Will it be Amer- tentative air, on the whole, while that
ica, will it be one of the countries of the Guardian radiates confidence in
of Europe, who will arise to as- its challenge to the American Bahá’í
sume the leadership essential to community.
the shaping of the destinies of this A comparison of Carlyle, Gibbon,
troubled age? Will America allow and Shoghi Effendi not only reveals the
any of her sister communities in influences of the former two upon the
The Epistolary Style of Shoghi Effendi 15
Guardian but also shows their points of friends,” “friends and fellow-heirs of
difference. Certainly, the scope of the the grace of Bahá’u’lláh,” “friends
Guardian’s vision was beyond that of and fellow-defenders of the Faith of
Carlyle, and while this breadth of vi- Bahá’u’lláh,” and numerous other lov-
sion may be more a legacy of Gibbon, ing and tender appellations.
who wrote not only history, as Hugh Throughout the letters, he rallies
Trevor-Roper points out, but also “uni- the troops of his followers around
versal history” or “philosophic histo- him, giving the authoritative interpre-
ry” (viii). Still, there are further differ- tation of events, yet including himself
ences. Gibbon wrote the history of a in the numbers of believers undergo-
civilization long dead, where historical ing the turmoils of the age, as in the
interpretation was made easy because following example: “Dearly-beloved
of the era’s remoteness. Shoghi Ef- friends! Can our eyes be so dim as to
fendi, however, used this technique of fail to recognize in the anguish and
historical interpretation and analysis to turmoil which, greater than in any oth-
clarify the significance of the clouded, er country and in a manner unprece-
ever-changing events that were taking dented in its history, are now afflicting
place around him as he wrote. Aston- the American nation . . . ?” (Shoghi
ishingly, these writings still read as if Effendi 79). Many times the eyes of
they were written only yesterday. the average Bahá’í were “so dim,” but
Stylistically, one of the most strik- Shoghi Effendi’s eyes, possessing that
ing differences between the Guardian sweeping perspective with which he
and his predecessors is the nature of was endowed as Guardian, were nev-
rhetorical address. Of course, in both er dimmed. Another example of the
the eighteenth and nineteenth centuries Guardian’s including himself with the
the rhetorical stance of the writer was rest of the Bahá’ís occurs in his let-
conventionally formal, and although ter “The Goal of a New World Order”
there might occur the occasional ad- where, in speaking of ‘Abdu’l-Bahá,
dress to the “gentle reader,” the dis- he states:
tancing of writers from their audience
was a rhetorical device designed to How well we, the little band of
enhance the authority of the authors His avowed supporters who lay
over their addressees. Shoghi Effen- claim to have recognized the
di completely reverses this form of Light that shone within Him, can
address. Throughout his writings are still remember His repeated allu-
scattered numerous intimate address- sions, in the evening of His earth-
es to the communications’ recipients, ly life, to the tribulation and tur-
such as the “fellow believers” of moil with which an unregenerate
the passage quoted earlier, “beloved humanity was to be increasingly
co-workers,” “fellow laborers in the afflicted. (29)
Divine Vineyard,” “dearly-beloved
16 The Journal of Bahá’í Studies 31.4 2021
At the close of his communications, New Testament of the Bible. Paul’s
he signs simply as “your brother and epistles to the Romans, the Corinthians,
co-worker” or “your true brother,” his the Thessalonians, and numerous other
name given simply as “Shoghi” rather groups are prime examples of these
than the more formal “Shoghi Effendi” communications. Other apostles also
that one might well expect from the addressed groups of early Christians
appointed head of a world religion. It in the epistle form. It was their only
is a mark of the Guardian’s humility means of communicating with scat-
and his great sense of the necessity tered groups of believers, to encourage
that Bahá’ís work together in order them, to clarify what they perceived
to achieve enduring victories that he Christ’s teachings to be, to exhort the
included himself in the number of people to live by their new beliefs,
the rank and file, much like a general and to go out and teach others. These
marching to the front lines with his were the same objectives with which
troops. This, in itself sets him apart Shoghi Effendi sat down to write his
from his stylistic models and indicates letters to the Bahá’í world. The import-
that he is willing to put his words into ant and obvious difference in the two
action, not merely to write academic cases is that Shoghi Effendi possessed
tomes. divine authority in his interpretations
The choice of the epistle form is also of Bahá’u’lláh’s teachings, while the
indicative of the Guardian’s desire to apostles had no definitive authority and
inspire to action. He could conceivably incorporated their personal ideas into
have written straight essays, nor direct- the small body of Christ’s teachings.
ly addressing anyone, but the purpose In so doing, they may have diluted the
of his communication was always to strength and changed the intention of
move his audience to deeds, not mere- the original Word of God.
ly to inspire them with his words. To The epistles of Christianity, then,
this end, the epistle form with its direct while providing an early example of
address is uniquely suited. It is diffi- communication, are not suitable mod-
cult for the recipient of a letter (be it els to which one may turn for explain-
a nation or an individual) to miss the ing Shoghi Effendi’s choice of this
purport of a document that bears the re- form. Infinitely more rewarding is a
cipient’s name at the beginning, while turning to the tablets of Bahá’u’lláh
a formal essay written in the third per- and ‘Abdu’l-Bahá. The English trans-
son can easily be put out of mind once lation of one of Bahá’u’lláh’s most
read. comprehensive writings is, in fact,
Historically, the epistle has been the titled Epistle to the Son of the Wolf,
vehicle for teachings in former reli- addressed as proof of His teachings to
gions, notably Christianity. One thinks the son of the eminent Muslim leader
immediately of those written by the who was responsible for the execution
Apostles of Jesus and included in the of two devoted and innocent Bábís.
The Epistolary Style of Shoghi Effendi 17
Numerous others of Bahá’u’lláh’s to analyze extensively the global chal-
works, such as The Seven Valleys and lenges confronting Bahá’ís. Historical
The Four Valleys, are addressed to perspective on the Bahá’í Faith, was
leading intellectuals, and his tablets to possible by Shoghi Effendi’s time, as
the kings and rulers of the world pro- well, and played a large part in the
vide an important example for Shoghi Guardian’s messages. The sense of
Effendi, dealing directly as they do urgency as an effect of the Guardian’s
with the problems and challenges of use of direct address is also a result of
the immediate future. The many, more the convergence of his historical anal-
intimate personal addresses of ‘Abdu’l- ysis and his world-encompassing per-
Bahá serve as models for the render, spective of the future.
understanding, and intimate aspects of This same sense of urgency lies
Shoghi Effendi’s letters. Still, ‘Abdu’l- behind another method of communica-
Bahá’s tablets were written in Arabic tion employed by the Guardian and for
or Persian. In Shoghi Effendi’s own which he adapted the English language
letters to the Bahá’í world, humanity to suit his purpose. Whenever a matter
received for the first time in its history was too urgent for conveyance via let-
divinely inspired direction originating ter, or whenever Bahá’ís did not arise
in the English language. in response to his direction, the Guard-
The differences between Shoghi ian would send a cable. In composing
Effendi’s communications and those cables, he did not abandon his majestic
of Bahá’u’lláh and ‘Abdu’l-Bahá are epistolary style; he merely pared it,
many. Significantly, the contents of eliminating connectives unnecessary
the Guardian’s letters are much more to the meaning but retaining always his
concerned with the practical aspects of unmistakable dignity of language.
building the Administrative Order of Shoghi Effendi was never domi-
the Bahá’í Faith, a project which was nated by form or convention in his
advanced primarily in the West, and communications. Rather, he adapt-
particularly in North America. For this ed and used form and convention (as
purpose, English was more functional any good craftsperson uses tools) to
than Persian or Arabic. Also, during accomplish the task before him—the
Shoghi Effendi’s lifetime there existed building of the Administrative Order of
the means to disseminate such letters Bahá’u’lláh. It is illuminating to note
widely and efficiently to the rapidly the enduring influence of the Guard-
growing number of English-speaking ian’s style in communications from the
believers. Because of improvements Universal House of Justice since its es-
in worldwide communications, as well tablishment in 1963. In continuing the
as the spread of the Bahá’í Faith, the same use of epistolary and cable forms
Guardian was able to give much more initiated by the Guardian, in its blend-
up-to-date and comprehensive reports ing of formal and intimate language,
of the global progress being made and in its dignified yet loving tone, in its
18 The Journal of Bahá’í Studies 31.4 2021
dual historical and futuristic perspec- ample assurance of victories to
tive, and in its world-encompassing yet come if we but follow the path
personal scope, this second “twin pil- of His guidance. He rewards our
lar” of the Administrative Order has, in humble efforts with effusions of
turn, upheld the standard toward which grace which bring not only ad-
all Bahá’í institutions must strive. vancement to the Cause but assur-
While it is difficult to choose one ance and happiness to our hearts,
passage that exemplifies all of these so that we may indeed look upon
features, the opening sentences of our neighbors with bright and
the 1979 Naw-Rúz message from the shining faces, confident that from
Universal House of Justice indicated our services now will eventuate
the similarities of style. “Dearly-loved that blissful future which our de-
Friends,” the Institution writes: scendants will inherit, glorifying
Bahá’u’lláh, the Prince of Peace,
The decline of religion and moral the Redeemer of Mankind. (¶ 11)
restraints has unleashed a fury of
chaos and confusion that already The features seen in these messages
bears the signs of universal anar- are indeed the legacy bequeathed to
chy. Engulfed in this maelstrom, us by the beloved Guardian, who not
the Bahá’í world community, pur- only gave to the Bahá’í World his great
suing with indefeasible unity and vision but also set the example of how
spiritual force its redemptive mis- to carry forward this “ever-advancing
sion, inevitably suffers the disrup- civilization” in language, style, and
tion of economic, social and civil form worthy to be its medium.
life which afflicts its fellow men
throughout the planet. (¶ 1)
This passage reflects the lofty style and
world-encompassing vision of the Uni-
versal House of Justice, while the ten-
derness also apparent in the Guardian’s
writings can be seen in the concluding
paragraph of the 1984 Riḍván message
to the Bahá’ís of the world:
Beloved friends, the bounties and
protection with which the Blessed
Beauty is nurturing and sheltering
the infant organism of His new
world order through this violent
period of transition and trial, give
The Epistolary Style of Shoghi Effendi 19
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Publishing Trust, 1988.
———. The Seven Valleys and The Four Valleys, trans. Marzieh Gail, 3d ed. US
Bahá’í Publishing Trust, 1973.
Carlyle, Thomas. “Captains of Industry,” In Prose of the Victorian Period, ed.
William F. Buckler. Houghton-Mifflin Co., 1958.
Gibbon, Edward. The History of the Decline and Fall of the Roman Empire,
abridged and edited by Hugh Trevor-Roper. Twayne Publishers, 1963.
Holman, C. Hugh. A Handbook to Literature, 3d ed. Bobbs-Merrill, 1972.
Rabbani, Rúhíyyih. The Priceless Pearl. UK Bahá’í Publishing Trust, 2000.
Shoghi Effendi. The World Order of Bahá’u’lláh, 2d ed. US Bahá’í Publishing
Trust, 1993.
Trevor-Roper, Hugh. Introduction. The History of the Decline and Fall of the Ro-
man Empire, by Edward Gibbon. Twayne Publishers, 1963.
Universal House of Justice. Naw-Rúz 1979 Message to the Bahá’ís of the World.
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———. Riḍván 1984 Message to the Bahá’ís of the World. Bahá’í Reference Li-
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The Vision of Shoghi Effendi: Proceedings of the Association for Bahá’í Studies
Ninth Annual Conference, November 2-4, 1984, Ottawa, Canada. Associ-
ation for Bahá’í Studies, 1993.
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