Bahá'ís Under the Provisions of the Covenant

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The Bahá'ís Under the Provisions of the Covenant (BUPC) is a Bahá'í division founded originally by Dr. Leland Jensen. It is currently under the leadership of the Second International Bahá'í Council (sIBC), founded by Jensen in 1991. He created the sIBC to be the first of a four stage evolution of the council that would culminate into a universally elected Universal House of Justice (UHJ) with the descendant of King David as its president [1]. He believed the Haifa based UHJ to be flawed without a "Guardian" (an executive hereditary position of the Bahá'í Faith); making it fallible, and not the UHJ envisaged by the founding fathers of the Faith. In 2001 a debate among the members of the sIBC broke it into two groups, each claiming to represent the true sIBC, resulting in an unresolved court case. One is led by Neal Chase, who claimed to be the fourth Guardian [2], and the other followed the majority members of the sIBC who opposed Chase's claim to the Guardianship [3].

The BUPC formed as a result of a dispute over the proper succession of the guardianship of the Bahá'í Faith following the death of Mason Remey in 1974, who himself separated from the Bahá'í Faith in 1960 by claiming to be the Guardian. Jensen believed that Mason's adopted son Pepe Remey was the third Guardian, and made him president of his sIBC. Their beliefs focus on the necessity of a living Guardian after Shoghi Effendi, who they believe to be seated on the Throne of King David, as well as an emphasis on warning the public of the apocalyptic disasters in the Bible (see predictions), and Divinely inspired prophecies believed to be encoded in a timeline found in the Great Pyramid of Giza.

Estimates for total number of adherents vary greatly due to its inherent small size. The BUPC leadership has no official claim to number of adherents, while various estimates cite "1,000 or so" [4] or "no more than 1,400" [5] prior to the division in 2001.

Contents

[edit] Beliefs

The BUPC maintain adherence to all the writings of the Bahá'í Faith's central figures: The Báb, Bahá'u'lláh, and `Abdu'l-Bahá, as well as Shoghi Effendi. The differences in beliefs between the BUPC and the Bahá'í Faith is essentially over leadership, although certain teachings introduced by their founder Jensen do differ greatly, which are explained below.

Among the distinctions that separate the BUPC from the members of the mainstream Bahá'í Faith, and other Bahá'í divisions, is the belief that Bahá'u'lláh was the second Messiah; literally seated upon and the heir to the Throne of David. They believe that this lineage was passed on to his son, `Abdu'l-Bahá, and will continue uninterrupted in the line of Guardians of the Faith; a hereditary appointed position of the executive branch of the Bahá'í administration. The executive branch is one of the "Twin Pillars" of the Faith, and through the union of the executive branch and the elected legislative brach infallibility is ensured to the administration. This belief of an infallible administration stems from the Will and Testament of `Abdu'l-Bahá:

"And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error..."[6].

This function of the guardian of the Faith as the executive is clearly defined in the sacred Bahá'í writings. The BUPC believe that their administration is distinct and superior to all others as they are the only Bahá'í group that has an administration with a living executive and also a legislative body working in union. Shoghi Effendi explains:

"An attempt, I feel, should at the present juncture be made to explain the character and functions of the twin pillars that support this mighty Administrative Structure -- the institutions of the Guardianship and of the Universal House of Justice."[7].

The guardian is believed by the BUPC to be a sign used to recognize the true Universal House of Justice from fakes, frauds, and imitations.[8] The BUPC believe that the guardianship is the continuation of the Davidic line which Bahá'u'lláh passed onto his son, whom in turn passed the lineage on to the institution of the guardianship. The belief that Bahá'u'lláh was literally the Messiah ben David seated upon the throne of David is unique to this group, and is elaborated upon below. The BUPC believes that reference to this lineage of David in early pilgrims notes is evidence that this was a commonly held understanding among the early Bahá'ís:

""By the violent beating of my heart I knew that we were soon to see the Blessed face of the Prince of the House of David, the King of the whole world [referring to 'Abdu'l-Bahá]."
(Lua Getsinger, cf. “Persia” by Asaac Adams, pp.478-484).

[edit] The Establisher

Main article: Leland Jensen

In 1963 Mason Remey set up a National Assembly in the United States, which was dissolved in 1966. Leland Jensen was among the members of this Assembly, and later moved to Missoula, Montana. In 1969 he was convicted of "a lewd and lascivious act" upon a 15-year-old female patient [9], and served four years of a 20 year sentence in the Montana State Prison.

It was in prison that Jensen claimed to be visited by an angel, and converted several dozen inmates to his idea of being the "Establisher" of the Bahá'í Faith, a title he created with a status higher than that of the Guardian, but lower than a Manifestation of God. After the death of Mason Remey he founded the BUPC. He received national media coverage for apocalyptic predictions he was making in the early 80's which included giving specific dates (see predictions). In 1991 he announced the formation of the Second International Bahá'í Council (sIBC), appointed its members, and registered it in the state of Montana in 1993.

According to Jensen, his authority to re-establish Shoghi Effendi's administrative system stems from what he believes is his fulfillment of prophecy. Jensen taught that as the "Establisher", it was his charge to establish the revelation of Bahá'u'lláh in the world; much like Joshua was the establisher for Moses' Revelation, and Paul for Jesus' [10]. He began a series of foundation classes which explained these beliefs in detail, one of which is called Proofs for the Establisher.

[edit] sIBC

Aside from the lack of a living Guardian, Jensen brought up issues concerning the conditions under which the Universal House of Justice was elected in 1963. Jensen believed that this election was called under premature conditions, and that it therefore could not be the one that the Bahá'í writings guarded "from all error". Shoghi Effendi initially outlined three stages of the International Bahá'í Council (IBC) prior to the election of the Universal House of Justice. The first stage was the appointed body of 1951. The second was to be its being legally recognized as a Bahá'í Court, and the third was its becoming an elected body. It was decided by the custodial Hands of the Cause that the stage of becoming recognized as a religious court became, in their opinion, impossible due to the trend of the secularization of religious courts, and was consequently bypassed. Shoghi Effendi described this step as an "essential prelude to the institution of the Universal House of Justice." [11] It was Jensen's belief that the Custodians hadn't in fact carried out "every aspect of the Guardian’s expressed wishes and hopes" [12], for they never sought or obtained recognition as a Bahá'í court, and by doing so he believed they had created a fallible House of Justice. Jensen's solution was to start over with the four stage plan of Shoghi Effendi, by appointing a second International Bahá'í Council (sIBC) in 1991. He intended for its evolution to follow Shoghi Effendi's plan for it to go on to become a world court, followed by an elected council, then the universally elected Universal House of Justice with the Guardian as its president and executive; all conditions which he believed were necessary for the true Universal House of Justice of Bahá'u'lláh [13]. He believed that a Universal House of Justice without a living guardian was flawed and fallible according to the Bahá'í writings:

"The legislative body must reinforce the executive, the executive must aid and assist the legislative body so that through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself."[14]

The sIBC was established with the one who Jensen believed to be the Guardian of the Bahá'í Faith as its president/executive, and appointed twelve directors, and eight substitutes, to the body. Believing Pepe Remey was the Guardian, he invited him to be the council's president, which Pepe declined, and a long series of debates ensued.

J.T. Lamb explains in Over the Wall the need for the second IBC to be established:

“On January 9, 1951 Shoghi Effendi set-up the first International Bahá'í Council, with `Abdu'l-Bahá's son (a descendant of King David) as its President or head, which would go through four stages, and then this body will be in its adult form of the Universal House of Justice. Ruhiyyih Khanum tried to murder this son of Shoghi Effendi as she murdered him. This son of Shoghi Effendi escaped and came to America where he was born in this world as the second International Bahá'í Council with a descendant of `Abdu'l-Bahá, a great grandson, as its president. This lineage of King David will exist forever.” [15]

[edit] Continuing Guardianship

The majority of Bahá'ís believe that Shoghi Effendi was the first and last Guardian, due to unique conditions that surrounded his life and death. They follow the Universal House of Justice as the head of the Bahá'í Faith, while acknowledging that further Guardians were envisioned in the writings, and that the roles of the Guardian and the House of Justice are distinct and separate.

The BUPC fall into a category of Bahá'í divisions which believe that the administration of the Bahá'í Faith is fallible without a living Guardian at all times, quoting many verses which stress the necessity of the role of the Guardian, and the differences in the roles of the Guardian and the House of Justice. Most notable is Shoghi Effendi's description in World Order of Bahá'u'lláh:

"An attempt, I feel, should at the present juncture be made to explain the character and functions of the twin pillars that support this mighty Administrative Structure -- the institutions of the Guardianship and of the Universal House of Justice..."
"It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Bahá'u'lláh should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings. Acting in conjunction with each other these two inseparable institutions administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions. Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions -- instruments designed for the effective discharge of its particular responsibilities and duties. Each exercises, within the limitations imposed upon it, its powers, its authority, its rights and prerogatives..."
"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. 'In all the Divine Dispensations,' He states, in a Tablet addressed to a follower of the Faith in Persia, 'the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright.' Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn."
"Severed from the no less essential institution of the Universal House of Justice this same System of the Will of `Abdu'l-Bahá would be paralyzed in its action and would be powerless to fill in those gaps which the Author of the Kitáb-i-Aqdas has deliberately left in the body of His legislative and administrative ordinances."[16].

`Abdu'l-Bahá also wrote:

“The Universal House of Justice has only the legislative function; the executive power belongs to the administration department of the government. Again, I repeat, the House of Justice whether National or Universal, has only legislative power, and not executive power. For example, in Europe and America the Parliament or Congress enacts laws, while the government executes these laws. The House of Justice cannot fulfill two functions at the same time – legislative and executive…”[17].

The criteria for Guardianship states that the Guardian must be an Aghsán (a male descendant of Bahá'u'lláh), clearly appointed during the lifetime of the previous Guardian, and approved of by majority vote among 9 Hands of the Cause.

The BUPC reject any concept that there is any third criteria, and therefore do not accept the mainstream concept of approval by majority vote among the Hands of the Cause. The relevant portion of the Will reads:

"The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God. 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. This assent must be given in such wise as the assenting and dissenting voices may not be distinguished (i.e., secret ballot)."[18].

The BUPC believe this means the Hands have no choice, but to accept and "assent to the choice". They believe this is further supported in a statement by Shoghi Effendi from Bahá'í News in reference to "the passage in the Master's Will providing for the successor to the Guardian, in which reference is made to the Hands of the Cause":

"The statement in the Will of `Abdu'l-Bahá does not imply that the Hands of the Cause of God have been given the authority to overrule the Guardian. `Abdu'l-Bahá could not have provided for a conflict of authority in the Faith. This is obvious in view of his own words...'It is incumbent upon...the Hands of the Cause of God to show their obedience, their submissiveness and subordination unto the guardian of the Cause of God; to turn unto him and be lowly before him. He that opposeth him hath opposed the True One'.“[19]

The BUPC's founder, Leland Jensen, was among many who recognized Mason Remey's claim to the Guardianship following the death of Shoghi Effendi. Mason believed that he had been adopted as the son of `Abdu'l-Bahá, and that he had been appointed to the position of Guardian as a result of his appointment to the Presidency of the International Bahá'í Council. Due to his claim he was unanimously excommunicated by his fellow Hands of the Cause. Mason later adopted an Italian man, Pepe Remey. After Mason's death, Jensen taught that Pepe was the Guardian, despite Pepe's own public denial of it.

In summary, the BUPC follow an adopted relationship from `Abdu'l-Bahá to Mason Remey, to Pepe Remey. None of the relationships are biological, and `Abdu'l-Bahá's adoption of Mason is not recognized outside of the followers of Mason Remey.

[edit] Token of the Hair and the Blood

The BUPC website maintains a photograph of a letter given to Mason Remey by Shoghi Effendi shortly after the passing of `Abdu'l-Bahá. The envelope contained a packet with blood and hair from Bahá'u'lláh. A note was written on the outside envelope in Shoghi Effendi's handwriting which reads:

"Of all the remnants of Bahá'u'lláh's all-sacred Person, the most hallowed, the most precious, confidently delivered into the hands of my brother and co-worker in the Cause of God, Mr. Remey. (Shoghi, March 1922)."

Another note was hand-written on the packet itself which reads:

"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 as a token of my Bahá'í affection and brotherly love. Shoghi"

The BUPC believe that this letter was an acknowledgement of Mason Remey being adopted. The gift was also acknowledged in Spataro's book, Charles Mason Remey and the Bahá'í Faith, who himself heard of the religion in 1976 from Remey's followers and became very devoted to Remey.

“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.”
(Spataro)

From 1922 to 1957 Shoghi Effendi never mentioned Remey as having been adopted, nor did he ever assign a special meaning to the hair and blood. The only place the items are mentioned by him in his written correspondence to the world was in his book God Passes By where he acknowledged that "the locks and blood of Bahá’u’lláh" among other things are in the International Archives building [20].

[edit] Throne of David

Jensen taught that Bahá'u'lláh was the heir to the Throne of David, and that this lineage was passed on to his son, `Abdu'l-Bahá, and will continue uninterrupted in the line of Guardians of the Faith: a hereditary appointed position. The belief that Bahá'u'lláh was literally the Messiah ben David seated upon the throne of David is unique to this group, and not found in any other Bahá'í division. Bahá'u'lláh referring to himself, stated that, "The Ancient Root ruleth upon the Throne of David". The BUPC accept Bahá'u'lláh as being the heir of the Throne of David, and maintain a genealogy that shows a line of descent through the Exilarch Bostanai.

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 and then Pepe Remey [21].

Bahá'u'lláh wrote:

"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."[22].

See also Bahá'í view of the Davidic Line and BUPC view of Messianic prophecies

[edit] Messiah ben David

The BUPC also 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 David 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.

First Messiah

The BUPC 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 Matthew 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:

Concerning 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 spirit of holiness..." (Romans 1:3,4-KJV)

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

Second Messiah

The BUPC interpret that a portrait of an entirely different Messiah is also envisioned by the prophet Isaiah earlier in chapter 9. 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,"[23]

Bahá'u'lláh himself, in his Proclamation of Bahá'u'lláh, page 89 states:

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. They assert to trace his lineage back in an unbroken father to son relationship to David through the Exilarch Bostanai.

[edit] When Shiloh Comes

The BUPC believe that Jensen is the coming of Shiloh spoken of in Genesis 49:10:

"The scepter shall not depart from Judah nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." (Genesis 49:10-KJV)

As King David was of the tribe of Judah, they believe the scepter of the Davidic kingship would pass from the inheriting bloodline of the tribe of Judah (Jewish) to the gentiles when Shiloh comes. They believe this occurred with `Abdu'l-Bahá’s adoption of Mason Remey, a gentile, when Jensen was alive and in the world [24]. From Chapter 10 of "Revelation Explained":

"...the mystery of God's Covenant is that the gentiles - those people who are not descended from Abraham - will inherit the kingdom. That is, ultimately, God's Covenant has to do with ones who are not genetic descendants of Abraham. The gentiles inherit the kingdom because not only has the kingship gone over to adoption but also the peoples of the world have a share in electing the body of the UHJ." [25]

[edit] Leadership

Jensen set up the Second International Bahá'í Council (sIBC) as the leadership for the BUPC. He had said the composition of the sIBC would be made up of twenty-five members--his twenty-four apostles and the Guardian [26]--“appointed by the return of Jesus, Jensen.”[27] In "Over the Wall", J.T. Lamb explains the significance of the twenty-four apostles:

“Verse 4: "Round the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clad in white garments, with golden crowns upon their heads."
...The twenty-four elders are members of the second International Bahá'í Council, that has the Davidic King, a descendant of `Abdu'l-Bahá, for its president. They are very busy in reestablishing the Covenant that the "Hands" threw out, back in the world.[28]

Instead of naming twenty-four people, Jensen had named only twenty people at the time of his passing in 1996.

After the Trade Tower bombings on 9-11, a minority of the remaining sIBC directors (3) led by the treasurer, formed a Committee of Investigation stemming from allegations levied against Chase for issuing a press release entitled “Limbs of Mankind Quake” on September 11 2001. Ninety days later, in December 2001 Neal Chase issued a statement entitled “Jealousy and Envy Must Go!” which these members took to be his proclamation of himself to be the successor to Pepe Remey as the one seated on the Davidic throne as the current Guardian and President of the sIBC [29]. The treasurer responded by issuing an e-mail statement from herself, declaring Neal Chase a Covenant-breaker, in which she claimed to be the “Chairman of the sIBC”, and whereas she was only the chairperson of the Committee.

In response to this action, the sIBC met at its regularly scheduled meeting time, and issued and injunction upon the treasurer to “Cease and Desist”. In response to that letter from the sIBC, the treasurer and her committee of two other directors met, and declared that Neal Chase was to be expelled and shunned as a Covenant-breaker which one of them wrote later was for the charge of “alluding to be the guardian”.

From the original twelve directors and eight substitutes appointed by Jensen (the 20), only seven directors and six subs were remaining at the time of the division. Of these, three directors of the sIBC and two substitutes maintain that they were in fact the “true sIBC” and filed an amended annual report with the state of Montana [30]. Neal Chase and one other director of the sIBC along with one substitute subsequently filed their own amended annual report [31]. The position of the remaining two directors and three substitutes was unclear.

Led by the former treasurer, a lawsuit was filed against Chase making several allegations against him [32]. The stated goal of the lawsuit was to remove Chase as the “Registered Agent”, and to persuade the State of Montana to recognize them as the “sIBC”, giving them control of the Corporation and corporate papers [33], instead of Chase and his fellow members who are currently recognized by the state as the sIBC. Both groups agree that there can be only one sIBC. A summary of the two viewpoints follows:

[edit] sIBC with Neal Chase as Guardian and President

This group has four directors registered with the state of Montana [34], and claim the body has a total of twenty-five members. They constitute one of the two groups claiming to be the "true sIBC". This group is made up of:

  • The one whom they believe to be the living Guardian and Davidic King who is the president and irremovable member for life: Neal Chase [35].
  • Twenty-four others whom they believe represent the twenty-four elders spoken of in the Book of Revelation [36]. It is unclear how their membership was appointed.

According to Dr. Rob Balch, Professor of Sociology at the University of Montana, Jensen had hinted that Neal Chase was to be the next Guardian, son and successor to Pepe Remey:

“4. Jensen died unexpectedly on August 6, 1996. Chase has taken the helm and members seem to be taking the transition in stride.… However, Jensen’s death is likely to have serious repercussions because Chase is disliked by some influential longtime members. five. The first IBC was established by Shoghi Effendi, the Guardian of the Bahá'í Faith. The BUPC’S IBC was an exact replica of the first. six. These disputes usually revolved around the Guardianship. Ever since the 1970’s Jensen had claimed that Mason Remey’s son, Pepe, was the Guardian, but Pepe steadfastly refused the title. After Pepe died in 1994, Jensen began hinting that Chase might be the next Guardian, but many members disagreed.”
(Balch cf. “Millennium” ed., Robbins p. 89).

In December 2001, Chase announced that he had been adopted by Pepe Remey, and appointed to the position of Guardian, making him President of the sIBC. He asserts that a relationship developed over the course of many years through written correspondence with Pepe Remey which eventually led Pepe to adopt and appoint Chase as his successor. Chase points to what he calls "written 'Aghsan' statements" [37] as evidence that Pepe adopted him in the same manner that they believe `Abdu'l-Bahá adopted Mason Remey. In one such letter he quotes Pepe as asking: "shall I adopt you?"[38]. Chase further asserts his claim of appointment with the fact that the Executor of Pepe's estate was enjoined by Pepe's Will to bestow certain artifacts from Pepe's estate in person to Chase, including a Lapus Lazuli ring, and the "Locks of Hair and Drops of the Blood of Bahá'u'lláh" that `Abdu'l-Bahá had left for Mason Remey upon His death [39].

Chase explains that Pepe's public denial of the Guardianship was an intentional test to the Bahá'ís, to see who could distinguish who the real Guardian should be [40].

Chase claims that Pepe deliberately gave away the test in private letters to Chase, and others, repeatedly affirming and admitting that he was in fact the Guardian and only possible successor to Mason Remey. As one example of this Chase cites a letter from Pepe where Pepe writes:

"Mason was confident that in time the masses of Believers would come to the conclusion that they needed and wanted a Guardian. Had they done so during his lifetime, I should not have objected to being his successor. Mason would have delighted in the conclusion regarding the Afnan and Aghsan branches and if it is true that Mason was, in fact, the adopted Aghsan son of `Abdu'l-Bahá, and if that fact were to be generally accepted, then I should not be able to refuse being his only possible successor.... The fact will always remain that if the Bahá'í Faith must have a Guardian to progress, then only Mason Remey could have fulfilled that role, and Mason Remey intended me as his successor…"
BUPC website - Personal Letters

The members of this sIBC believe all legislative and judicial powers are invested in the full body of the sIBC with the guardian having a vote of one only and no veto power, and that executive powers are vested in the person of the Guardian.

They believe that even the guardian/president of the sIBC is subject to majority rule by the entire body, that the organization’s property and finances are controlled by a majority vote of the sIBC, that an sIBC cannot exist or make any decisions without being recognizing the guardian, and that all other members except the guardian are subject to being removed by him.

They claim to have retained the adherence of the majority of the members of the BUPC around the world.

[edit] Other sIBC

Four of the members along with alternates named by Jensen in his lifetime, including the ex-wife of Neal Chase, constitute the other group claiming to be the "true sIBC". They believe Jensen was the only one who could add members to the sIBC while they also believe they have the authority to remove members due to resignation or covenant breaking [41].

Regarding the guardianship, they believe it is a hereditary position, conferred by appointment by the previous guardian. They believe it is not up to the individual believers to decide for themselves who the next guardian is, but that it is the purpose of their “sIBC” to recognize the succeeding guardian when the one comes along with legitimate proof [42]. They also believe even the president is subject to majority rule by the entire body [43], and that the organization’s property and finances are controlled by a majority vote of the sIBC [44].

They state that when Neal Chase said he removed them for not recognizing him as the Guardian, they in turn removed him for Covenant-breaking [45]. They believe that such a decision can only be made by a majority of members, one not even the Guardian has a right to make by himself. Only after such a vote does the Guardian then have the right to expel a member [46]. As far as Chase’s actual claim to the guardianship, the majority group has neither confirmed nor denied it, but reserves their decision pending further investigation. [47].

[edit] SIBC in Court

When Neal Chase made his claim to be the Guardian of the Bahá'í Faith his action caused a division on the sIBC among its remaining appointed members. The sIBC became divided, and those in the majority (5 vs. 3) rejected his claim and filed a complaint [48]. The five majority members were:

  • Carlotta Geesen
  • John Geesen (substitute for Carlotta Geesen)
  • Chris Mullally
  • Dawn Chase (substitute for Neal Chase)
  • Lavonne Howell-Fussner

And the three minority members were:

  • Neal Chase
  • Victor Woods
  • Kay Woods (substitute for Victor Woods)

(note: there is some ambiguity as to why two of the directors and three alternates chose not to participate, and recused themselves from this case.)

The sIBC filed a Complaint against Neal Chase on April 26, 2002. The Complaint alleged Chase submitted an amendment to the Montana Secretary of State's Office naming himself as the registered agent of the Council, a non-profit religious organization, on December 19, 2001. The Council prepared an amendment changing the registered agent on December 21, 2001. On, January 16, 2002, Chase filed an Annual Report again naming himself as registered agent, and listing his address [49]. The complaint also alleged Chase used corporate property for his own use, including funds on deposit in the corporation’s bank account.

Chase filed an Answer pro se on July 10, 2002, asserting Carlotta Geesen (treasurer), and not the Bahá'í Council, is the plaintiff in his action [50]. In his responding brief Chase alleges: "the claim was not brought by the true sIBC...[and that] as the duly appointed guardian of the faith, he was an irremovable member for life."[51]. He alleges that the "former members" of the sIBC "removed themselves from the council when they violated the Covenant".

The attorney for the majority sIBC members, wrote that: "Neal Chase has done a remarkable job of obscuring the corporate nature of this matter by what are, frankly, an almost incomprehensible interpretation of religious doctrine, almost none of which has anything to do with this case." [52]... "In reality, Chase seeks what the courts are forbidden to do: anoint a religious leader by recognizing that his claim prevents civil jurisdiction." [53].

Chase made a motion for summary judgement to dismiss the case. In 2003, the District Court approved summary judgement deeming that it lacked the authority to inquire into, interpret, and apply religious doctrine. The decision was appealed to the Montana Supreme Court, which responded:

"Though we agree with Chase that no civil court may presume to ascertain the proper successor to a religious office, we do not agree that this is the crux of the corporate property issue. Rather, we focus on the mediating link between the Guardianship and control of the corporate property--namely, the presidency of the corporation. Chase argues that the Guardianship, a religious office, vests him with the presidency of the corporation, a secular one, and that it is through holding the latter that he rightfully controls the corporate property." [54].

The summary judgment was over-turned by the Montana Supreme Court and remanded to the District Court for trial. (See Courts opinion).

[edit] BUPC disputes

Over the years the sIBC has removed believers from the community for various reasons. Several former members of the sIBC have been shunned by the community for Covenant-breaking. In the early years of the sIBC several believers attempted to cause schisms, and were removed. Many of them can be found participating on message boards and chat rooms. Among these are individuals who oppose Neal Chase's claim, but who had been excommunicated by the sIBC before the division in 2001 (see this site run by the ex-sIBC vice-president). The BUPC position on these disputes is summarized in the Seven Churches chapter of Over the Wall under the heading "Church of Sardis".

[edit] See also

[edit] Notes

  1. ^ Appellant brief (pg. 49)
  2. ^ BUPC.org [1]
  3. ^ BUPC.Montana.com [2]
  4. ^ Bahá'í Resource Library statistics [3]
  5. ^ Adherents.com Statistics [4]
  6. ^ Will and Testament of `Abdu'l-Bahá pg. 14 [5]
  7. ^ The World Order of Bahá'u'lláh, p. 147
  8. ^ From tile page of UHJ.net [6]
  9. ^ State v. Jensen, 153 Mont. 233, 455 P.2d 631 (Montana, 1969) [7])
  10. ^ Entry By Troops [8]
  11. ^ Messages to the Bahá'í World pg. 13
  12. ^ Ministry of the Custodians [9]
  13. ^ Appellant brief pg. 49
  14. ^ Will and Testament of `Abdu'l-Bahá, page 15
  15. ^ From Entry By Troops Final 2 [10]
  16. ^ Shoghi Effendi, The World Order of Bahá'u'lláh, pp. 147-148
  17. ^ `Abdu'l-Bahá, Star of the West, Vol. seven No. 15
  18. ^ Will and Testament of `Abdu'l-Bahá pg. 12
  19. ^ Bahá'í News, 02/1955 no. 288
  20. ^ God Passes By p. 347
  21. ^ Most Might Document [11]
  22. ^ Proclamation of Bahá’u’lláh pp. 89-90
  23. ^ Shoghi Effendi, God Passes By, page 94
  24. ^ Entry By Troops, Revelations Chpt. 4[12]
  25. ^ From Entry By Troops Revelations Chpt. 10 [13]
  26. ^ Entry By Troops Revelations Chpt. 4 [14]
  27. ^ Entry By Troops, Revelations Chpt. 10 [15]
  28. ^ Entry By Troops, Revelations Chpt. 4 [16]
  29. ^ The Missoulian, 11/23/02 [17]
  30. ^ Appellant brief (pp. 51,52)
  31. ^ Appellant brief (pp. 53,54)
  32. ^ Appellant Brief documents
  33. ^ From State filings -enter ID # D077896[18]
  34. ^ From State filing -enter ID # D077896 [19]
  35. ^ Respodent Brief (p. 84)
  36. ^ Entry By Troops, Revelations Chpt 4 [20]
  37. ^ Respondent brief (p. 12)
  38. ^ From BUPC.org's "Test of God" [21]
  39. ^ Respondent brief (pp. 12&82)
  40. ^ From BUPC.org's "Test of God" [22]
  41. ^ Appellant brief (p. 7)
  42. ^ Appellant brief (p. 14)
  43. ^ Appellant brief (p. 7)
  44. ^ Appellant brief (p. 15)
  45. ^ Appellant brief (p. 8)
  46. ^ Appellant brief (p. 16)
  47. ^ Appellant brief (p. 14)
  48. ^ Appellant brief (p. 8)
  49. ^ Appellant brief (p. 26)
  50. ^ Respodent Brief (p. 41)
  51. ^ Respodent Brief (p. 6)
  52. ^ Appellant brief (p. 16)
  53. ^ Appellant brief (p. 20)
  54. ^ Supreme Court Opinion p. 11

[edit] References

  • `Abdu'l-Bahá (1944). The Will and Testament of `Abdu'l-Bahá, Bahá'í Publishing Trust, Wilmette, Illinois 60091.
  • Bahá'u'lláh, translated by Shoghi Effendi, (1967). Proclamation of Bahá'u'lláh, Bahá'í Publishing Trust, Wilmette, Illinois 60091
  • Effendi, Shoghi (1974). God Passes By, Bahá'í Publishing Trust, Wilmette, Illinois 60091
  • Effendi, Shoghi (1974). The World Order of Bahá'u'lláh, Bahá'í Publishing Trust, Wilmette, Illinois 60091
  • The Holy Bible: 1611 Edition (Thos. Nelson, 1993)
  • Hyslop, Scott (2004). Harvard University Study of Religion. Retrieved February 7, 2004
  • Jensen, Dr. Leland, (1996). The Most Mighty Document. Retrieved February 4, 2006
  • Lamb, J.T., (2004). Over The Wall. Retrieved on February 4 2006
  • Robins, Tom (1997). "Millennium, Messiahs, and Mayhem". Routledge, New York, New York. 10001
  • Remey, Mason cf. The Diaries of Mason Remey, Folio two, "A Pilgrimage to the Holy Land: Reminisces of the Master, 1921", pp. 127-129. New York Public Library Collection
  • Spataro, Francis C. (2003). Charles Mason Remey and the Bahá'í Faith, Tover Publications, Queens, NY 11427-2116. 2003 ISBN 0-9671656-3-6.

[edit] Newspaper articles

  • "Millennial Fever" (July 17, 1997). Missoula Independent. Front Page.
  • “Ezekiel’s Temple in Montana!” (9 February 1991). The Montana Standard. Front Page.

[edit] External links

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