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Bahá'ís Under the Provisions of the Covenant - Beliefs

Bahá'ís Under the Provisions of the Covenant - Beliefs: Encyclopedia II - Bahá'ís Under the Provisions of the Covenant - Beliefs

Bahá'ís Under the Provisions of the Covenant - Messiah ben David. One teaching of the BUPC that varies greatly from the rest of Bahá'ís is an emphasis on the Davidic line. Bahá'u'lláh refering to himself, stated that, "The Ancient Root ruleth upon the Throne of David". The BUPC accept Bahá'u'lláh as the second coming of Christ (Messiah), seated upon the Throne of David. They believe that the Bible paints a picture for two different Messiahs from the House of David coming on two separate occasions, not the ...

Bahá'ís Under the Provisions of the Covenant: Encyclopedia II - Bahá'ís Under the Provisions of the Covenant - Beliefs

Bahá'ís Under the Provisions of the Covenant - Beliefs

Bahá'ís Under the Provisions of the Covenant - Messiah ben David

One teaching of the BUPC that varies greatly from the rest of Bahá'ís is an emphasis on the Davidic line. Bahá'u'lláh refering to himself, stated that, "The Ancient Root ruleth upon the Throne of David". The BUPC accept Bahá'u'lláh as the second coming of Christ (Messiah), seated upon the Throne of David. They believe that the Bible paints a picture for two different Messiahs from the House of David coming on two separate occasions, not the same Messiah appearing twice (Zech 4:14). They believe Jesus was the first, being descended from the House through His physical father Joseph. They believe Bahá'u'lláh is literally seated on the Throne of David, fulfilling the prophet Isaiah's visions of this Messiah in Chapters 2, 9, and 11.

The BUPC see the throne of David to be a literal throne, which was passed down father to son starting with David and Solomon, and ending up the inheritance of Bahá'u'lláh, and then passed on to his son `Abdu'l-Bahá, then through adopted relationships to Mason Remey, Pepe Remey, and then Neal Chase.

From Jewish eschatology: Mashiach/Messiah: The Hebrew word Mashiach (or Moshiach) means anointed one, and refers to a mortal human being. Within Judaism, the Mashiach is a human being who will be a descendant of King David continuing the Davidic line, and who will usher in a messianic era of peace and prosperity for Israel and all the nations of the world.

First Messiah

Bahá'ís Under the Provisions of the Covenant accept that Jesus was the first Christ and that Bahá'u'lláh was the second. They point to the genealogy of Jesus in the first chapters of Mattew and Luke showing his descendancy from David through his father Joseph. Although he was not seated on the Throne itself, he is believed to qualify as a Messiah ben David by definition, in that he's a descendant of the House of David through his son Nathan.

Paul explains:

:Conerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And, declared to be Son of God with power, according to the spririt of holiness..." (Romans 1:3,4-KJB)

Therefore, he's physically from the seed of David, according to Paul, thus qualifying Jesus as a Messiah ben David; a "mortal human being" descended from David, fulfilling prophecies. The beleive a clear portrait of him is depicted by Isaiah in chapter 53:

"Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand...Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors." (Isaiah 55: 10,12-KJB)

Second Messiah The BUPC interpret that a portrait of an entirely different Messiah is also envisioned by the prophet Isaiah earlier in chapter 9:

"For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this."(Isaiah 9:6,7-KJB)

Shoghi Effendi, the first Guardian of the Bahá'í Faith, states that this vision of Isaiah applies to Bahá'u'lláh:

To Him [Bahá'u'lláh] Isaiah, the greatest of the Jewish prophets, had alluded as the "Glory of the Lord," the "Everlasting Father," the "Prince of Peace," the "Wonderful," the "Counsellor," the "Rod come forth out of the stem of Jesse" and the "Branch grown out of His roots," Who "shall be established upon the throne of David,"(Shoghi Effendi, God Passes By, p. 94)

Bahá'u'lláh himself, in his Proclamation of Bahá'u'lláh, p. 89 state:

I "THE Most Great Law is come, and the Ancient Beauty ruleth upon the throne of David. Thus hath My Pen spoken that which the histories of bygone ages have related."

Therefore, the BUPC believe he is clearly stating that being seated on the throne of David is a matter of historical record. His lineage is traced back in an unbroken father to son relationship to David through the Exilarch Bostanai.

For additional information see the Bahá'í view in the Davidic Line article.

Bahá'ís Under the Provisions of the Covenant - Continuing Guardianship

The BUPC, along with other Bahá'í divisions who claim a continuation of Bahá'í Guardians, often quote the following verse, stressing the necessity of the Guardianship.

"Divorced from the institution of the Guardianship the World Order of Bahá'u'lláh would be mutilated and permanently deprived of that hereditary principle which, as `Abdu'l-Bahá has written, has been invariably upheld by the Law of God." (Shoghi Effendi, The World Order of Bahá'u'lláh, p. 148)

Neal Chase's claim to the Guardianship of the Bahá'í Faith is linked the belief that the Guardians of the Faith must be Aghsan, male descendants of Bahá'u'lláh. They believe that since `Abdu'l-Bahá had no biological sons, he adopted a son, in Mason Remey to succeed him on the Throne of David. To Remey, `Abdu'l-Bahá declared:

“I have adopted you as my son [aghsan]. You have to appreciate this favor very much indeed. One should see that you are living according to the requirements of this sonship. You should be aware of your responsibilities. My prayers will help you. I always pray for you. ” (`Abdu'l-Bahá to Mason Remey, cf. “The Diaries of Mason Remey”)

Because the male line of Bahá'u'lláh ended with the death of Shoghi Effendi in 1957, the BUPC traces an adopted relationship from `Abdu'l-Bahá, to Mason Remey, to Pepe Remey, to Neal Chase, none of which are biological relationships. Pepe's adoption by Mason was the only one obtained in a legal court.

Bahá'ís Under the Provisions of the Covenant - The law of adoption

The BUPC claim that according to the British Mandate of Palestine during the lifetime of `Abdu'l-Bahá, his written letters to Mason Remey addressing him as "my dear son" and "my son" constituted a legal adoption between the two and is in accord with the traditions governing the country of residence at the time.

The BUPC point to the “Law of Adoption” as cited in The Most Mighty Document written by Dr. Leland Jensen:

"When `Abdu'l-Bahá adopted Mason Remey to succeed him to the throne of David as his son, this was legal and binding. According to the laws of the Ottoman Empire of the Middle East that ruled over Palestine before it became the state of Israel, a legal adoption occurred when a man called another his son. Then the British Mandate of the West which succeeded the Ottoman Empire retained the adoption laws of the Ottoman Empire as legal and binding under their rule. Then, for the Israeli government, the law for adoption remained the same. If a man calls another his son and leaves him a token to show inheritance (whether it be a stick or a stone or something), then the adoption is legal and binding. When `Abdu'l-Bahá proclaimed that Mason was his son (privately, publicly and in letters published in Star of the West Magazine), these were not “vague terms of affection but expressed the precise legal relationship which had been created between them.” Here is cited the law of adoption in the Middle East (from Ottoman times to the present) upheld by the British Mandate of the West and the Israeli Supreme Court on June 22, 1960, long after `Abdu'l-Bahá adopted Mason to be his son and heir. “This idea of equating adopted children with natural children in matters of succession is well expressed in a responsum of Rabbi Jacob Emden which the learned Judge cited in another decision, In re: Succession of the late Yoseph Blum deceased (4) (at pp. 161), as follows: “If he rears the child for the glory of God the child is certainly to be regarded as his child and not only in lineage, but even where the child had parents and is being brought up by the stranger as a meritorious act, if the latter has no children [`Abdu'l-Bahá had no living natural sons] and is bringing up the child to be his son and to succeed him and they address each other as father and son” (response of Yavetz, Part I, section 168). So also with the deceased in the present case: He reared the child as his daughter to succeed him, and she called him “father” and he called her “daughter.” These were not vague terms of affection but expressed the precise legal relationship which had been created between them – at any rate with respect to the matter of succession.” (Selected Judgments from the Israeli Supreme Court, Vol. III, pp. 426-7.) "This was usually confirmed by some token such as a stick or a stone, or something, to make it definite that it was meant that it was a legal adoption. This is called institutive evidence. “Institutive evidence is that which is created or adopted as a memorial of a fact and for the purpose of being evidence of the fact. The stone set up for a boundary; the giving of a clod of earth or a twig in livery of seizing as evidence or the transfer of the title [etc]....” (Sagebeer, The Bible in Court, p. 104.) "Shoghi Effendi recognized `Abdu'l-Bahá's adoption of Mason as true and legal. Immediately after the death of `Abdu'l-Bahá, Shoghi Effendi called Mason to the Holy Land in February and March of 1922 giving to him a "package of `Abdu'l-Bahá's most sacred possession,” which was left to Shoghi Effendi, as the executor of `Abdu'l-Bahá's Will to deliver to Mason Remey as his inheritance: “locks of Bahá'u'lláh’s hair" (which represents the headship of the International Bahá'í Council/Universal House of Justice) and “drops of his coagulated blood” (which represents the bloodline of David and Bahá'u'lláh). On the outside of the package Shoghi Effendi addressed it to `Abdu'l-Bahá's “dear son” whom he later appointed to the headship of the IBC/UHJ. The hair and blood are the tokens of inheritance. `Abdu'l-Bahá's most prized possession shows the evidence of the legal adoption passed on from father to son – `Abdu'l-Bahá to Mason. This type of evidence of a token is called “institutive evidence.” (The Most Mighty Document (TMMD), p. iv)

Bahá'ís Under the Provisions of the Covenant - Token of the Hair and the Blood

The BUPC beleive Shoghi Effendi recognized `Abdu'l-Bahá's adoption of Remey as true and legal. Immediately after the death of `Abdu'l-Bahá, Shoghi Effendi called Mason to the Holy Land in February and March of 1922 giving to him a "package of `Abdu'l-Bahá's most sacred possession,” which was left to Shoghi Effendi, as the executor of `Abdu'l-Bahá's Will to deliver to Mason Remey as his inheritance. They point to the "Hair and Blood of Bahá'u'lláh" token given to Remey from Shoghi Effendi upon the passing of `Abdu'l-Bahá as a reiteration and confirmation of the legal adoption. On the front of the packet Shoghi Effendi wrote:

“Coagulated drops of Bahá'u'lláh's all-Sacred Blood and Ringlets of His Most Blessed Locks Presented as my most precious possession to `Abdu'l-Bahá’s ‘dear son’ Mr. Charles Mason Remey, (signed) Shoghi March 1922”

The BUPC website maintains a photograph of the items.

“The Master gave Mr. Remey what no one else ever received – relics of the Blood and Hair of Bahá'u'lláh; in the East this act symbolizes Mr. Remey’s adoption as a Son by `Abdu'l-Bahá and his becoming a member of the Holy Family.” (Questions and Answers about Charles Mason Remey and the Bahá'í Faith, by F.C. Spataro.)