# Mason Remey and Those Who Followed Him

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Universal House of Justice, Mason Remey and Those Who Followed Him, bahai-library.com.
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> 
> Mason Remey and Those Who Followed Him
> 
> Universal House of Justice
> 
> 1997
> 
> 1. Letter from the US NSA on the Covenant
> 
> National Spiritual Assembly of the Bahá'ís of the United States
> 
> October 14, 1997
> 
> To All Local Spiritual Assemblies, Bahá'í Groups and College Clubs
> 
> Dear Bahá'í Friends,
> 
> The spirits of the American Bahá'í community were revived and our
> commitment strengthened through study of the Covenant of Bahá'u'lláh
> earlier this year when we gathered during the period of the Bahá'í Fast for
> personal reflection on that theme.
> 
> Dear Friends, we ask your help, once again, in focusing the attention of the
> American Bahá'í community on the Covenant, "the potent instrument by
> which individual belief in Him is translated into constructive deeds," by
> organizing gatherings - large and small - for that purpose during the
> period from November 12 (Birth of Bahá'u'lláh) through November 26, 1997
> (Day of the Covenant). Our daily exertions to advance the process of entry
> by troops depend, first and foremost, on the degree of our firmness in the
> Covenant. Our capacity to win the whole-hearted allegiance of new
> believers, to consolidate our ever-expanding Bahá'í communities, and to
> withstand the inevitable attacks and crises that are a natural part of this
> process, depends on our ability to draw on our "love for Bahá'u'lláh, the
> power of the Covenant, [and] the dynamics of prayer...." These are the
> "transformative forces" that "operate" on our souls as we "strive to
> behave in accordance with the divine laws and principles."
> 
> We have been assured by the Counselors that the Auxiliary Board members
> stand ready to support your efforts to conduct these gatherings. Please
> call upon them. Also, we have included a brief list of references which, in
> addition to the Sacred Writings and the letters of Shoghi Effendi, will
> facilitate your study. "The Flow of Divine Authority: Scriptural authority
> for the Universal House of Justice to function infallibly without the
> presence of a Guardian," an article written by Mr. G. Brent Poirier, can be
> found as a special pull-out section in the August 1, 1996 issue of the
> American Bahá'í. [Note: article is also available
> here.] The article, "Mason Remey and Those Who Followed Him" is
> enclosed for easy reference.
> 
> Our hearts and prayers are with you always.
> 
> National Spiritual Assembly of The Bahá'ís. of The United States
> 
> cc: Continental Counselors Serving North America (w/enclosure)
> 
> Auxiliary Board Members (w/enclosure)
> 
> Reference Materials
> 
> 1 Letters on the subject of the
> Guardianship and the Universal House of Justice dated October 6, 1963,
> March 9, 1965, May 27, 1966, and December 7, 1969 -- all have been
> published in Messages from the Universal House of Justice 1963-1986.
> They are also found in Wellspring of Guidance, and Messages from
> the Universal House of Justice 1968-1973.
> 
> 2 The Covenant of Bahá'u'lláh by Adib
> Taherzadeh, especially chapter 8, "The Arch-breaker of Bahá'u'lláh's
> Covenant"; chapter 34, "The Chief Stewards"; and chapter 35, "The
> Universal House of Justice".
> 
> 3 "The Power of the Covenant, Part II" published by the
> National Spiritual Assembly of the Bahá'ís of Canada.
> 
> 4 "The Flow of Divine Authority: Scriptural authority
> for the Universal House of Justice to function infallibly without the
> presence of a Guardian," an article by G. Brent Poirier. (August 1, 1996
> issue of the American Bahá'í).
> 
> 5 "Mason Remey and Those Who Followed Him" (January
> 31, 1997 from the Universal House of Justice)
> 
> Letter from the House on Covenant-Breaking
> 
> The Universal House of Justice
> 
> Bahá'í World Centre
> 
> Department of the Secretariat
> 
> 31 January 1997
> 
> To National Spiritual Assemblies
> 
> Dear Bahá'í Friends,
> 
> In recent years advertisements have occasionally appeared in newspapers
> in various countries, placed by the Covenant-breaker Joel Bray Marangella,
> seeking to revive his claim to be the "third Guardian of the Faith." This
> activity could provoke questions among the friends, especially those
> unfamiliar with the developments associated with the actions of Mason
> Remey, who broke the Covenant by proclaiming himself the successor to
> Shoghi Effendi as Guardian. The Universal House of Justice has therefore
> directed us to send you a copy of a document containing background
> information on these developments, entitled "Mason Remey and Those Who
> Followed Him", which was prepared for its files some years ago. You are
> free to use it now or in the future, in any manner circumstances may
> require, to provide the friends with the facts it contains.
> 
> With loving Bahá'í greetings,
> 
> For Department of the Secretariat
> 
> Enclosure
> 
> cc: The Hands of the Cause of God
> 
> International Teaching Centre
> 
> Continental Counsellors
> 
> Mason Remey and Those Who Followed Him
> 
> by the Universal House of Justice
> 
> Introduction
> 
> In addition to explaining the nature and dangers of violation of the
> Covenant, Shoghi Effendi several times reviewed briefly the fates of
> individuals and groups who had surrendered to this worst of human
> failings. Reflection on the consequences to those who seek to undermine
> the unity of the Cause helps believers, he said, to appreciate more deeply
> the protecting power of Bahá'u'lláh's Covenant. In the perspective of the
> three decades that have passed since Charles Mason Remey's violation of
> the Covenant, it is instructive to review the consequences to those who
> followed him down this barren path.
> 
> I. Covenant-Breaking
> 
> The Nature of Covenant-breaking
> 
> What is Covenant-breaking? In a letter to
> an individual dated 23 March 1975, the Universal House of Justice wrote:
> When a person declares his acceptance of Bahá'u'lláh as a Manifestation of
> God he becomes a party to the Covenant and accepts the totality of His
> Revelation. If he then turns round and attacks Bahá'u'lláh or the Central
> Institution of the Faith he violates the Covenant. If this happens every
> effort is made to help that person to see the illogicality and error of his
> actions, but if he persists he must, in accordance with the instructions of
> Bahá'u'lláh Himself, be shunned as a Covenant- breaker.
> 
> The personal failings that lead people to violate the Covenant to which
> they know they have committed themselves have been described by the
> Guardian as "the blind hatred, the unbounded presumption, the incredible
> folly, the abject perfidy, the vaulting ambition" which, in varying
> degrees, afflict the persons concerned. While some of these may have been
> duped by others, 'Abdu'l-Bahá has said of them: These do not doubt the
> validity of the Covenant, but selfish motives have dragged them to this
> condition. It is not that they do not know what they do--they are perfectly
> aware and still they exhibit opposition.
> 
> The Danger It Poses
> 
> The Master has warned that, if unchecked, Covenant-breaking would
> "utterly destroy the Cause of God, exterminate His Law and render of no
> account all efforts exerted in the past". He sets this warning in the
> context of the fact that the central purpose of Bahá'u'lláh's Revelation is
> to create unity: Were it not for the protecting power of the Covenant to
> guard the impregnable fort of the Cause of God, there would arise among
> the Bahá'ís, in one day, a thousand different sects as was the case in
> former ages.
> 
> Apart from the danger that Covenant-breaking poses to the development of
> the Cause, it represents a spiritual contagion threatening the well-being
> of the individual believer because of its subtle appeal to the human ego.
> 'Abdu'l-Bahá called for the complete exclusion from the Bahá'í community
> of anyone found to be infected with the virus of Covenant-breaking, and
> urged all believers to shun any contact whatever with the persons
> involved.
> 
> The Effect on Those Involved
> 
> In reviewing the development of the Faith, the Guardian several times
> cited examples of how these "movements, sponsored by deluded, self-
> seeking adventurers, find themselves, sooner or later, enmeshed in the
> machinations of their authors, are buried in shame, and sink eventually
> into complete oblivion". He adds: The extinction of the influence
> precariously exerted by some of these enemies, the decline that has set in
> in the fortunes of others, the sincere repentance expressed by still others
> and their subsequent reinstatement and effectual participation in the
> teaching and administrative activities of the Faith, constitute in
> themselves sufficient evidence of the unconquerable power and invincible
> spirit which animate those who stand identified with, and loyally carry
> out the provisions and injunctions of, the Will and Testament of 'Abdu'l-
> Baha.
> 
> A Cleansing Process
> 
> Regarding a group of Covenant-breakers in the United States which was
> later to break up and disappear following the deaths of the two individuals
> who had created it, Shoghi Effendi wrote: The schism which their foolish
> leaders had contrived so sedulously to produce within the Faith, will soon,
> to their utter amazement, come to be regarded as a process of
> purification, a cleansing agency, which, far from decimating the ranks of
> its followers, reinforces its indestructible unity, and proclaims anew to a
> world, skeptical or indifferent, the cohesive strength of the institutions
> of that Faith, the incorruptibility of its purposes and principles, and the
> recuperative powers inherent in its community life.
> 
> II. Mason Remey's Defection
> 
> The Hands' Proclamation on the
> Guardianship
> 
> When news of the Guardian's passing was received at the Bahá'í World
> Centre on the evening of 4 November 1957, Shoghi Effendi's apartment was
> immediately locked and guarded so that no one could have access until the
> Hands of the Cause of God would have time to gather in the Holy Land,
> which they did shortly after the Guardian's funeral. 'Abdu'l-Bahá's Will and
> Testament is explicit in stating how the Guardian was to appoint his
> successor: He [Shoghi Effendi] is the expounder of the words of God and
> after him will succeed the first-born of his lineal descendants.... O ye
> beloved of the Lord! It is incumbent upon the guardian of the Cause of God
> to appoint in his own life-time him that shall become his successor, that
> differences may not arise after his passing. He that is appointed must
> manifest in himself detachment from all worldly things, must be the
> essence of purity, must show in himself the fear of God, knowledge,
> wisdom and learning. Thus, should the first- born of the guardian of the
> Cause of God not manifest in himself the truth of the words: "The child
> is a secret essence of its sire," that is, should he not inherit of the
> spiritual within him (the guardian of the Cause of God) and his glorious
> lineage not be matched with a goodly character, then must he, (the
> guardian of the Cause of God) choose another branch to succeed him. The
> Hands of the Cause of God must elect from their own number nine
> persons... The election of these nine must be carried either unanimously or
> by majority from the company of the Hands of the Cause of God and these,
> whether unanimously or by a majority vote, must give their assent to the
> choice of the one whom the guardian of the Cause of God hath chosen as
> his successor.
> 
> As soon as 26 of the 27 Hands of the Cause had gathered in the Holy Land
> (Mrs. Corinne True, whose advanced age and health had prevented her
> coming, subsequently signed affidavits declaring her support for the
> various actions her fellow Hands took), they designated nine of their
> number to enter the Guardian's apartment and search for any document he
> might have left behind. Following their report, all the Hands, including
> Charles Mason Remey, signed a document stating that Shoghi Effendi had
> passed away "without having appointed his successor...."
> 
> From the first conclave of the Hands, gathered in Bahji at that time, a
> proclamation was issued "To the Bahá'ís of East and West" announcing
> that, as "The Aghsan (branches) one and all are either dead or have been
> declared violators of the Covenant by the Guardian", it was apparent "that
> no successor to Shoghi Effendi could have been appointed by him...." Calling
> on the believers to unite in completing the Guardian's Ten Year Crusade,
> the Hands pointed out that, in due course, the Bahá'í world would elect
> "the Universal House of Justice, that Supreme Body upon which
> infallibility, as the Master's Testament assures us, is divinely conferred":
> When that divinely ordained Body comes into existence, all the conditions
> of the Faith can be examined anew and the measures necessary for its
> future operation determined in consultation with the Hands of the Cause.
> Mason Remey again joined his fellow Hands in signing this second formal
> statement that there was no successor to Shoghi Effendi as Guardian of
> the Cause of God.
> 
> Mason Remey Is Expelled
> 
> Despite his written affirmations in 1957 that Shoghi Effendi had
> appointed no successor and could not have appointed one, Remey himself
> laid claim to this station in a "Proclamation" of April 1960 declaring that
> he was the "Second Guardian". He based this spurious claim on the fact
> that he had been named president of the appointed International Bahá'í
> Council. When he refused to renounce his attempt to thus seize control of
> the Cause, the Hands of the Cause expelled him from the Faith as a
> violator of the Covenant. Shortly thereafter a number of believers in
> Europe, the United States, and elsewhere who had accepted his claim were
> likewise expelled from the Faith, among them John Carré, Donald
> Harvey, Joel Marangella, Reginald King, and Leland Jensen. All of these
> would later play major roles in provoking the series of conflicts that
> were to hopelessly divide the remnant of Remey's followers.
> 
> Mason Remey Dies
> 
> In April 1974 the Universal House of Justice advised the Bahá'í world:
> Charles Mason Remey whose arrogant attempt usurp Guardianship after
> passing Shoghi Effendi led to his expulsion from ranks faithful has died in
> Florence Italy in hundredth year of his life buried without religious rites
> abandoned by erstwhile followers. History this pitiable defection by one
> who had received great honours from both Master and Guardian constitutes
> yet another example futility all attempts undermine impregnable Covenant
> Cause Bahá'u'lláh.
> 
> III. Divisions Among Remey's Followers
> 
> "National Spiritual Assembly under the
> Guardianship"
> 
> Basing themselves on Remey's defection, a group in the United States
> calling themselves "Bahá'ís under the Guardianship" came together in New
> Mexico in 1961-62 and, in April 1963, formed what they called the
> "National Spiritual Assembly of the Bahá'ís of the United States under the
> Hereditary Guardianship". A similar body was created that same month by
> a group in Pakistan, but soon broke up.
> 
> The New Mexico group incorporated itself in March 1964, and brought legal
> suit against the National Spiritual Assembly of the Bahá'ís of the United
> States, claiming to be the rightful owners of the Wilmette Temple
> property as well as to represent the authorized voice of the Bahá'í Faith in
> the United States. The legitimate National Spiritual Assembly filed a
> counter-claim against this group for trademark infringement, and later
> secured an injunction prohibiting them from the use of established Bahá'í
> terminology or otherwise infringing the National Assembly's rights under
> civil law. As the New Mexico group was preparing for a second trial,
> Remey suddenly directed them to withdraw from the proceedings
> "regardless of the consequences". Shortly thereafter, Remey ordered the
> Santa Fe group's "National Assembly" to be dissolved. The legal challenge
> to the rights of the Cause in the United States came to an end at this
> point.
> 
> Remey's "Second International Bahá'í Council"
> 
> Remey now created (21 September 1964) what he called a "Second
> International Bahá'í Council". He appointed to the presidency of this body
> one Joel Marangella, an American believer living in France, who had been
> an early supporter of Remey and had been expelled from the Faith by the
> Hands of the Cause on 3 August 1960. Since Remey had sought to base his
> own claim to the Guardianship on his position as president of the
> International Bahá'í Council created by Shoghi Effendi, this action on his
> part appeared to give Marangella the leading position among Remey's
> followers. That serious conflicts were developing among the band of
> Covenant-breakers is apparent, however, from the fact that, on 18 October
> 1966, Remey abruptly dissolved this "Council" and ordered Marangella, as
> its former President, to "turn over to me such records as you have of the
> second Council that no longer exists". The apparent effect of this action,
> which deprived Marangella of his leading role, was to increase rather than
> subdue the differences of opinion that had appeared in the group. On 29
> January 1967 Remey complained that "Some friends have started the
> report that the Guardian is loosing [sic] his mind and that someone is
> controlling him...."
> 
> The Appointment of Donald Harvey
> 
> On 15 May 1967, Remey formally appointed one of his followers, Donald
> Harvey, to succeed him at his death as "third Guardian of the Faith".
> Harvey, an American Bahá'í also resident in France at the time of Remey's
> defection, had been among the first group of Covenant-breakers. During the
> following year Remey appointed five of an intended "twenty-four elders"
> who would "administer the Faith of Bahá'u'lláh" in cooperation with
> Harvey. Subsequently, however, Remey dissolved the body of elders, as he
> had the earlier organizations, without having completed the promised
> appointments. Harvey, who remained Remey's appointed successor, took no
> action either before or after Remey's death to exercise the powers thus
> conferred on him. He died in 1991 without appointing a successor of his
> own. His various letters disclaimed any interest in organization, saying
> that religious faith was a matter purely for the individual.
> 
> The Claim of Joel Marangella
> 
> Suddenly, on 12 November 1969, Marangella announced that he rather than
> Harvey should be regarded as Remey's legitimate successor. According to
> Marangella, Remey had several years earlier (December 1961) sent him a
> sealed letter with a covering note indicating that Marangella would "know
> when to break the seal". Marangella said that shortly after his
> appointment as President of the "Second International Bahá'í Council" he
> had opened this envelope, to discover a brief note, signed by Remey,
> instructing him to "tell the Bahá'í World that I appoint you to be the third
> Guardian of the Bahá'í Faith". Marangella, however, had hitherto taken no
> action on this instruction.
> 
> Marangella's excuse for ignoring Remey's formal appointment of Harvey as
> his successor was that Remey was exhibiting irrational behaviour. Remey
> had by this time begun attacking Shoghi Effendi, declaring that the
> Administrative Order represented only the organizing of "the Bahá'í Faith"
> and must be "dismantled", and that Remey now considered himself to be
> the "first" Guardian of the Bahá'í Faith. Having made his announcement,
> Marangella went on to create what he called a "National Bureau of the
> Orthodox Bahá'í Faith". Thereafter, Harvey and Marangella, each claiming to
> be Remey's legitimate successor, largely ignored one another's existence.
> 
> The Role of John Carré
> 
> By this time other contenders for leadership were pressing supposed
> rights of their own. John Carré, a prolific writer, had been one of
> Remey's earliest supporters and had been expelled as a Covenant-breaker
> in 1961. [i.e. had originally promoted Remey's claims to the Guardianship
> by sending a stream of letters to Bahá'ís whose addresses he had.] As the
> dispute over the leadership of Remey's following broke into the open,
> however, Carré suddenly emerged as a spokesman for the bizarre
> and entirely unrelated claims of one Jamshid Ma'ani. The latter, an Iranian
> pioneer in Indonesia, had announced himself to be "the One Who creates the
> Messengers at every instant".
> 
> When Ma'ani began to show signs of mental illness, requiring his
> hospitalization in Tihran, Carré abandoned this interest, too,
> appearing later under the pseudonym "John Christofil" and writing as the
> alleged spokesman of various organizations, including "House of Light" and
> "House of Mankind". In this new capacity, Carré focused his
> attention increasingly on the subject of "catastrophic events" that would
> appear before the end of the century and would prepare the way for a
> "Third" Manifestation of God.
> 
> The Intervention of Reginald King
> 
> Meanwhile, in the United States, two more Covenant-breaking factions had
> emerged and were bitterly denouncing one another. The first of these was
> led by Reginald ("Rex") King, who had been elected secretary of the short-
> lived New Mexico "National Assembly", dissolved by Remey in 1964.
> Unhappy about Remey's resistance to his leadership role in the United
> States, King eventually went to Italy where Remey was living, and had an
> apparently acrimonious meeting with him. Following this encounter,
> Remey issued a letter denouncing King: "his station to be ever and
> eternally that of Satan for evermore" (13 September 1969). King switched
> his allegiance to Marangella when the latter advanced his own claims two
> months later. This relationship, however, also soon broke down. King
> decided that Marangella had made "a number of faulty 'interpretations' of
> the Writings", and declared that Marangella "had ceased to fulfill the
> requirements of the office of guardian". He argued, indeed, that "neither
> Mason Remey nor Joel Marangella had in truth ever been guardians...
> because of the lack of lineal descendancy" (i.e. from Bahá'u'lláh). Harvey's
> position in the enterprise was ignored. What Remey had actually been, King
> said, was "a regent", and King came to the "realization" that he himself
> "was in actuality the Second Regent...." Harvey and Marangella paid no more
> attention to this claim than they had to those of one another or of
> Carré, and King died on 1 April 1977, leaving whatever rights he
> believed he had to a "Council" consisting of members of his own family.
> 
> The Case of Leland Jensen
> 
> King's long struggle for leadership of Remey's followers in the United
> States had, however, paralleled that of yet another claimant, Leland
> Jensen. A dispute between the two men had broken out in 1963 when both
> of them had been members of the New Mexico "National Assembly... under
> the Hereditary Guardianship". Jensen had accused King of having "gained
> control" of the United States group, and King had thereupon proposed to set
> up a "Bahá'í court" to have Jensen "thrown out of the Bahá'í Faith". It had
> been Remey's resistance to this latter manoeuvre that had begun King's
> disaffection from him.
> 
> The emergence of Jensen marks a further deterioration in the moral
> character of the group following Remey. After taking up residence in
> Missoula, Montana in 1964 to avoid a disastrous flood predicted by Remey,
> Jensen was convicted in 1969 of "lewd and lascivious" behavior and was
> sentenced to Montana State Prison. There, Jensen had converted several
> fellow inmates to his claim that an angelic visitor had told him he was
> "Joshua". After serving his sentence, he began travelling throughout the
> United States in an effort to bring Remey's remaining American followers
> to his own peculiar interpretations of religious truth. (Jensen claimed, for
> example, to be not only "Joshua" and "the return of Jesus", but also the
> "embryonic" Universal House of Justice.) These activities suffered a
> severe setback in May 1980 when Jensen's widely predicted "end of the
> world" failed to materialize despite his changing the date of this event
> three different times (29 April, 7 May, 22-23 May 1980). Although some of
> his closer associates and family members continued their support of him,
> the majority of Jensen's followers abandoned him.
> 
> Attempts to Involve Giuseppe Pepe
> 
> Perhaps the strangest development in this long and confused history was
> one centering on a person who was neither a member of the Faith nor had
> taken any role in the activities of the various Covenant-breakers. On an
> earlier visit to Florence, Italy, Remey had become acquainted with a young
> man named Giuseppe Pepe, who later served as his secretary/companion
> when Remey settled in Florence following his expulsion. Eventually, Pepe
> was legally adopted by Remey. It was he who, through the kind assistance
> of the American consulate in Florence, arranged for Remey's burial in
> 1974. To his surprise and distress, Jensen seized upon this adoptive
> relationship to announce, in an open letter, that he (Pepe) was "the Crown
> Prince", the legitimate successor of Remey as "Fourth Guardian". What
> Pepe must do to secure this station was to permit himself to "be
> coronated King of the Kingdom by the High Priest...." The strong suggestion
> was that the said "High Priest" was Jensen.
> 
> When his protests were ignored, and the Covenant-breakers continued to
> use his name in their broadsheets and correspondence, Pepe wrote to a
> Bahá'í institution whose address he had to set the record straight. The
> actions of the Covenant-breakers had been undertaken, he said, without
> his permission, and repeated requests on his part that they desist had
> been ignored.
> 
> The Current Situation
> 
> With none of the leaders of the defection able to substantiate the
> conflicting claims they made, divisions continued to proliferate over the
> years. Most represented idiosyncratic agendas conceived by various
> individuals and largely unrelated to one another. Embroiled in charges and
> countercharges, abandoned by most of those who had originally taken them
> seriously, and entirely ignored by the Bahá'í community, the various Remey
> factions today provide a graphic illustration of 'Abdu'l-Bahá's description
> of Covenant-breaking over eighty years ago: These agitations of the
> violators are no more than the foam of the ocean, which is one of its
> inseparable features; but the ocean of the Covenant shall surge and shall
> cast ashore the bodies of the dead, for it cannot retain them.
> 
> By 1991 the Remey following had largely disintegrated. Death had removed
> three of the principal figures: Mason Remey in 1974, Reginald King in
> 1977, and Remey's appointed successor, Donald Harvey, in 1991. John
> Carré had drifted off into esoteric religious pursuits of his own.
> Public disgrace and ridicule had reduced Leland Jensen's influence to that
> of a cult figure for two or three isolated groups in the American Midwest.
> Giuseppe Pepe had eventually extricated himself from further attempts to
> involve him in the Covenant-breakers' ambitions.
> 
> Joel Marangella alone continues to press his faded claim to the position
> that Remey had briefly bestowed on him and then withdrawn over thirty
> years ago. Occasionally, he places advertisements in newspapers
> purporting to represent the views of a group he calls "the Orthodox Bahá'í
> Faith". Lacking the energy and capacity to arouse interest among the
> public, this forlorn survivor of the Remey defection appears still to hope
> that he may somehow draw loyal members of the Bahá'í community under
> his influence. That reasonably intelligent men and women should be
> unable--after the passage of three decades--to free themselves from the
> relentless undertow of folly and ambition that has drowned every hope and
> scheme they ever cherished is a cautionary tale indeed. The fate of those
> who followed Charles Mason Remey is a case study in the nature and
> paralyzing effect of the virus of Covenant-breaking.
> 
> Notes
> 
> The Power of the Covenant, Part Two (Thornhill,
> Ontario: National Spiritual Assembly of the Bahá'ís of Canada, 1987), pp.
> 7-8
> 
> Messages to America: Selected Letters and
> Cablegrams Addressed to the Bahá'ís of North America, 1932-1946
> (Wilmette: Bahá'í Publishing Committee, 1947), p. 51
> 
> Star of the West, Vol. X, p. 246; as quoted in The
> Power of the Covenant, Part Two, p. 11
> 
> Bahá'í World Faith (Wilmette: Bahá'í Publishing
> Trust, 1976), pp. 357-58
> 
> Messages to America, p. 49
> 
> Messages to America, p. 50
> 
> Will and Testament of 'Abdu'l-Bahá (Wilmette:
> Bahá'í Publishing Trust, 1971), pp. 11-12
> 
> The Ministry of the Custodians (Haifa: Bahá'í
> World Centre, 1992), p. 29
> 
> The Ministry of the Custodians, pp. 35-36, 37,
> 38
> 
> Bahá'í News [United States ], April 1974, p. 3; as
> quoted in The Power of the Covenant, Part Two, p. 27
> 
> Selections from the Writings of 'Abdu'l-Bahá
> (Haifa: Bahá'í World Centre, 1982), p. 210
> 
> -->
> 
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> — *Mason Remey and Those Who Followed Him (Used by permission of the curator)*