Some UNanswered questions #7 (last one)

42. How did the definition of a covenant breaker change from a Bahá'í who
turns away from way from the Centre of the Cause, 'Abdul-Baha, and the
Guardian to those who turn away from "the central authority in the Cause to
which all must turn."?

43. Since Shoghi Effendi said one of the qualifications for a believer was
"loyal and steadfast adherence to every clause of our Beloved's sacred Will"
, how could the Bahá'ís who follow the Haifa administration accept the
wholesale changes made from the outline established in the Will and
Testament.?

44. How could it be that the Will and Testament is not operative or cannot
be followed when Shoghi Effendi wrote in "The World Order of Baha'u'llah"
that the Will and Testament of 'Abdu'l-Baha and Baha'u'llah's Most Holy Book
of Laws, the Kitab-i-Aqdas are "inseparable parts of one complete unit"?

45. When Shoghi Effendi stated that the Will was the "inevitable offspring
resulting from that mystic intercourse between Him Who communicated the
generating influence of His divine Purpose and the One Who was its vehicle
and chosen recipient." and when he stated that the Will, "[b]eing the Child
of the Covenant--the Heir of both the
Originator and the Interpreter of the Law of God--the Will and Testament of
Abdu'l-Baha can no more be divorced from Him Who supplied the original and
motivating impulse than from the One Who ultimately conceived it.
Baha'u'llah's inscrutable purpose, we must ever bear in mind, has been so
thoroughly infused into the conduct of Abdu'l-Baha, and their motives have
been so closely wedded together, that the mere attempt to dissociate the
teachings of the former from any system which the ideal Exemplar of those
same teachings has established would amount to a repudiation of one of the
most sacred and basic truths of the Faith," then isn't the current Haifa
organization, and the manner in which it has strayed from the provi-sions of
the Will, itself a repudiation of the sacred and basic truths of the Faith?

46. How can there be no guardian in the Administrative Order when Shoghi
Effendi specifically said, of the Guardian and the UHJ, that "[alcting 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."

47. How could there be no guardian in the Administrative Order when Shoghi
Effendi said of the Guardian and the UHJ that "far from being incompatible
or mutually destructive, they supplement each other's authority and
functions, and are permanently and fundamentally united in their aims.
Divorced from the institution of the Guardianship the World Order of
Baha'u'llah would be mutilated and permanently
deprived of that hereditary principle which, as Abdu'l-Baha has written, has
been invariably upheld by the Law of God."

48.  If the Guardianship represents the "hereditary principle" meaning the
"idea" of a hereditary office, why is it believed that the Shoghi Effendi
had to appoint his own son as his successor.

49.As Shoghi Effendi stated, "the Guardian has been specifically endowed
with such power as he may need to reveal the purport and disclose the
implications of the utterances of Baha'u'llah and of Abdu'l-Baha" then how
could Shoghi Effendi be wrong when goes on to say that that "the integrity
of this cardinal principle of our
Faith the words, the deeds of its present and future Guardians must
abundantly testify"?

50. Why is it that every Bahá'í who asks these questions and demands some
answers, is declared to be a covenant-breaker and the other Baha'is are
urgently warned never again to speak to such person?

OK.  So there are 84,000 adult Baha'is in the heterodox organization, or
whatever.  Can't any of you give me a rational and reasoned to these
questions?

Jeffrey