More notes are listed under executive (ra'is) section
The old President of the IBC = Guardian debate rehashed. Need to do more research on this conflict in meaning of "President" of the IBC.
The BWF position:
http://bahairesearch.com/english/Baha'i/Baha'i_Studies/Ali_Nakhjavani/Towards_World_Order.aspx
Q. As President of the Universal House of Justice, why did Shoghi
Effendi comment in his “Dispensation” about his relationship to
that Institution, apparently assuming that he would co-exist with
the Universal House of Justice?
A. Shoghi Effendi was not appointed as the “President” of the Universal
House of Justice. This was a mistake made by Mason Remey and those
who followed him. The Guardian was appointed as the “sacred head”
( Will and Testament 14) of that Body. Indeed, when in 1952 Shoghi Effendi announced the members as well as the officers of the International
Bahá’í Council – the “embryonic” stage and “forerunner” ( Messages to
the Bahá’í World 7) of the Universal House of Justice – he made a clear
distinction between the position to be occupied by Amatu’l-Bahá Ruhíyyíh Khánum, as his “chosen liaison” with the Council, and the lower
position of “president” which was assumed by Mason Remey ( Messages
to the Bahá’í World 22).
As to whether a Guardian as a male descendent of Bahá’u’lláh is to coexist with the Universal House of Justice, this matter has been discussed
in the second chapter of this book. Briefly stated, the Kitáb-i-Aqdas
does not envisage such a co-existence. In ‘Abdu’l-Bahá’s Will, however, while co-existence is envisaged only in the first part of the Document, its provisions unequivocally declare that the Universal House of
Justice’s divine guidance does not depend upon the membership or participation of a Guardian. This is one of the “mysteries” deposited in the
contents of the Master’s Will, which Shoghi Effendi kept referring to in
the course of his Ministry. Beyond any doubt this act on the part of
‘Abdu’l-Bahá must have its own wisdom, specially as Shoghi Effendi
emphatically wrote that the Kitáb-i-Aqdas and the Will and Testament
are not “incompatible and contradictory in spirit” ( World Order 4).