‘Irfán Occasional Papers

IMAGESOF CHRISTin the Writings of‘ABDU’L-BAHA

By

Maryam Afshar

‘Irfán Colloquia Publications

2004

IMAGES OF CHRISTIn the Writings of‘ A B D U ’ L - B A H Á

b y

Maryam Afshar

‘Irfán Colloquia PublicationsBahá’í National Center

1233 Central StreetEvanston, IL 60201-1611

U S Aw w w . i r f a n c o l l o q u i a . o r g

‘Irfán Occasional Papers

General Editor: Iraj Ayman

© ‘Irfán Colloquia Publications

161 B.E. 2004 C.E.

second printing 2005 C.E.

Artwork by Majid Nolley

Typeset by Jonah Winters, winterswebworks.com

Printed in Seattle by Reischling Press, Inc

CONTENTS

P r e f a c e . . . . . . . . . . . . . . . . . . . . . . . . . . . .i i iI n t r o d u c t i o n . . . . . . . . . . . . . . . . . . . . . . . .1Images of Christ . . . . . . . . . . . . . . . . . . . . . .2

Manifestation of God“Glorious Word of God”“Son of the living God”Quickener of the worldT e a c h e r - E d u c a t o rPromised MessiahOne who brought unity and loveThe Physician

Parallels between Christ and Bahá’u’lláh . . . . .1 3Teachings of the ProphetsTeachings have always come from the EastThe light of the ProphetThe trials of the ProphetsThe renewal of the TeachingsChrist and Bahá’u’lláh, Founders of spiritual

c i v i l i z a t i o n sManifestation of God as a PhysicianThe promulgation of the teachings through

d i s c i p l e s

Interpretation of some Christian Beliefs . . . . .1 7The birth of ChristB a p t i s mThe TrinityThe symbolism of the bread and wineSacrifice for redeeming the original sinThe resurrection of ChristThe return of Christ

N o t e s . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2 9B i b l i o g r a p h y . . . . . . . . . . . . . . . . . . . . . . . .3 1

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Preface

For many centuries the life and teachings of JesusChrist and the main beliefs of Christianity have beenthe subject of many disputes and interpretations byboth friends and foes. It was and still is quite natu-ral that those with a Christian background, whetherBahá’ís or non-Bahá’ís, who encounter the Bahá’íFaith be interested in knowing the Bahá’í views onthose age old topics. It is with regard to such inter-ests and inquiries that Images of Christ in theWritings of Abdu’l-Bahá is published as an occasion-al paper.

Images of Christ in the Writings of ‘Abdu’l-Baháis the text of a presentation by Maryam Afshardelivered to the Forty-Sixth Session of the ‘IrfánColloquium held at Bosch Bahá’í School in SantaCruz, California, in May 2003. It is an attempt topresent a vision of Jesus Christ, and an elucidationof some Christian beliefs from the perspective ofthe Bahá’í Faith, as described by ‘Abdu’l-Bahá. Thisportrayal depicts various aspects of the image ofChrist as it appears in the written and spoken wordsof ‘Abdu’l-Bahá. In addition, the Bahá’í interpreta-tions of some of the major Christian beliefs such asthe birth of Christ, the trinity, the symbolism of thebread and wine, the original sin, and the resurrectionare presented in the second part of this paper.

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‘Abdu’l-Bahá (1844-1921) was the eldest son ofBahá’u’lláh (1817-1892), the Prophet-Founder of theBahá’í Faith. He was appointed by Bahá’u’lláh as Hissuccessor to be the leader of the Bahá’í communityand the sole authorized interpreter of Bahá’í scrip-ture. The contents of this occasional paper consistmainly of quotations extracted from the Writingsand public utterances of ‘Abdu’l-Bahá.

‘Irfán Colloquia started in 1993 and have contin-ued to be held annually in North America andEurope. The main aim and purpose of ‘Irfán activi-ties are to foster systematic study of the scripturesof the world's religions from the point of view ofthe Bahá’í Faith, and to promote scholarly studies inthe sacred writings, essential verities, and fundamen-tal principles of the Bahá’í belief system. ‘IrfánColloquia and seminars are held annually in theEnglish, German and Persian languages. ‘ I r f á n is aPersian-Arabic word referring to mystical, theologi-cal, and spiritual insight and knowledge.

It is hoped that the publication of this paper willhelp those interested in Christian subjects findBahá’í answers to some of their questions, and thatit will encourage further studies.

Iraj AymanChicago, USA

March 2004

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Introduction

‘Abdu’l-Bahá in His talks and letters addressedto the believers of the West often referred toChrist and to Christian subjects. His audi-

ence being in majority Christians could better relateto and understand the Master’s message throughChristian examples.

This focus becomes particularly strong in ‘Abdu’l-Bahá’s talks given at table in ‘Akká during 1904-1906 to guests and pilgrims from a Christian back-ground. These talks have been compiled in S o m eAnswered Qu e s t i o n s .

When ‘Abdu’l-Bahá started His journey to Europein September 1911 and to the United States in April1912, His goal was to proclaim for the first time theteachings of Bahá’u’lláh to the Christian West.Inevitably allusions to Christ were numerous.‘Abdu’l-Bahá was introducing Bahá’u’lláh’s teach-ings on common grounds with Christianity by usingquotes from Jesus to make His point and then elab-orate on His Father’s precepts.

‘Abdu’l-Bahá has drawn a parallel between Christand Bahá’u’lláh and also He has elucidated the mean-ing of some of Christ’s words and explained themain traditional Christian doctrine such as the birthof Christ, baptism, trinity, the symbolism of thebread and the wine, sacrifice for redeeming the orig-

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inal sin, resurrection, and the second coming ofChrist. In doing so He has brought a new, refreshing,and eye opening view on these subjects.

The image of Christ that ‘Abdu’l-Bahá has depict-ed in His talks and letters is multifarious. This pres-entation will examine the following facets: Christ,Manifestation of God, the Word of God, theQuickener of the world, the Educator-Teacher, thePromised Messiah of the Jews, the Unifier, and thePhysician. The parallels between Christ andBahá’u’lláh and the explanation of the main tradi-tional Christian doctrines will also be covered.

I.Images of Christ

First image: Christ, Manifestation of God

Man, according to Abdu’l-Bahá, has received fromGod the gift of the intellect in order to be able tounderstand and benefit from Divine Guidance. TheManifestation of God has, like man, a rational soulbut what differs is that He is reflecting perfectly theattributes of God like a polished mirror. Christ like-wise was imbued with divine knowledge and thepower of the Spirit was apparent in him. He wasdetached from material life and willing to gothrough trials and hardships because He had a spiri-tual power in Him that made Him a perfect man, aManifestation of God.

‘Abdu’l-Bahá states:

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TO man is given the special gift of the intellect bywhich he is able to receive a larger share of thelight Divine. The Perfect Man is as a polished mir-ror reflecting the Sun of Truth, manifesting theattributes of God.

The Lord Christ said, ‘He that hath seen Mehath seen the Father ’ — God manifested in man.

The sun does not leave his place in the heavensand descend into the mirror, for the actions ofascent and descent, coming and going, do notbelong to the Infinite, they are the methods offinite beings. In the Manifestation of God, theperfectly polished mirror, appear the qualities ofthe Divine in a form that man is capable of com-p r e h e n d i n g .1

HE [ Christ] is a Manifestation because Hereflects in Himself the divine perfections. TheProphets of God are manifestations for the lordlyperfections — that is, the Holy Spirit is apparentin Them.2

CH R I S T was heavenly, divine and belonged to theworld of the Kingdom. He was the embodimentof spiritual knowledge. . . . How is it that Heoverlooked and denied Himself everything in thisworld? He attached little importance to this mate-rial life, denying Himself rest and composure,accepting trials and voluntarily suffering vicissi-tudes because He was endowed with spiritual sus-ceptibilities and the power of the Holy Spirit. Hebeheld the splendors of the divine Kingdom,embodied the bounties of God and possessed idealp o w e r s .3

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Second image: Christ the “glorious Word of God”4

‘Abdu’l-Bahá explains that a word is made of let-ters. Each letter by itself has no specific meaning;once put together, a complete word with a specificmeaning becomes apparent. In the same manner thedivine perfections manifested in Christ are like let-ters in a word, which when all put together makeHim the Manifestation of God, and therefore He iscalled the Word.

MAN is the sum of Creation, and the Perfect Manis the expression of the complete thought of theCreator — the Word of God.5

[A]S Christ conveyed the perfect meaning ofdivine reality and embodied independent signifi-cance, He was the Word. He was as the station ofreality compared to the station of metaphor.There is no intrinsic meaning in the leaves of abook, but the thought they convey leads you toreflect upon reality. The reality of Jesus was theperfect meaning, the Christhood in Him which inthe Holy Books is symbolized as the Word.6

AS it is said in the Gospel of John, “In the begin-ning was the Word, and the Word was with God”;[John 1:1] then the Holy Spirit and the Word arethe appearance of God. The Spirit and the Wordmean the divine perfections that appeared in theReality of Christ, and these perfections were withGod; so the sun manifests all its glory in the mir-ror. For the Word does not signify the body ofChrist, no, but the divine perfections manifestedin Him. . . . The perfections of Christ are calledthe Word because all the beings are in the condi-

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tion of letters, and one letter has not a completemeaning, while the perfections of Christ have thepower of the word because a complete meaningcan be inferred from a word. As the Reality ofChrist was the manifestation of the divine perfec-tions, therefore, it was like the word. Why?because He is the sum of perfect meanings. Thisis why He is called the Word.7

Third image: Christ the “Son of the living God”

. . . CH R I S T asked: Whom do you believe Me to be?and Peter answered: I believe that “Thou art theSon of the living God.” . . . Christ wished by sug-gestion, or an allusion, to confirm the words ofPeter; so on account of the suitability of hisname, Peter, He said: “and upon this rock I willbuild My church,” meaning, thy belief that Christis the Son of the living God will be the foundationof the Religion of God, and upon this belief thefoundation of the church of God — which is theLaw of God — shall be established.8

VER I LY did the Pharisees rise up against Messiah . . .because He had claimed to be Almighty God, thesovereign Lord of all, and told them, ‘I am God’sSon, and verily in the inmost being of His onlySon, His mighty Ward, clearly revealed with allHis attributes, all His perfections, standeth theFather.’ . . .

Never would the Pharisees have been embold-ened to calumniate Him and charge Him with thatgrievous sin, but for their ignorance of the innercore of mysteries and the fact that they paid noheed to His splendours and regarded not Hisproofs. Else would they have acknowledged His

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words . . .

Shouldst thou, however, turn thy gaze unto aMirror, brilliant, stainless, and pure, wherein thedivine Beauty is reflected, therein wilt thou findthe Sun shining with Its rays, Its heat, Its disc, Itsfair form all entire. . . .

This is the meaning of the Messiah’s words, thatthe Father is in the Son. . . .

Such were the words uttered by Christ. Onaccount of these words they cavilled at andassailed Him when He said unto them, “Verily theSon is in the Father, and the Father is in the Son.”9

In another passage ‘Abdu’l-Bahá explains:

LET us investigate independently the reality of thismatter. What is the meaning of the father and theson? We say that this fatherhood and sonship areallegorical and symbolical. The Messianic realityis like unto a mirror through which the sun ofdivinity has become resplendent. If this mirrorexpresses, “The light is in me” — it is sincere in itsclaim, therefore Jesus was truthful when he said“The Father is in me.” The sun which is in the skyand the sun in the mirror are one, are they not? —and yet we see there are apparently two suns.1 0

Fourth image: Christ as the Quickener of theWorld

Christ was called the Quickener of the Worldbecause He had the capacity to shake people, touchtheir hearts and transform their lives. The coming ofany Manifestation shakes the world in its own ways.‘Abdu’l-Bahá describes the coming of Christ verytenderly and yet in a powerful manner:

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WH EN Christ appeared in this world, it was likethe vernal bounty . . . the human world found newl i f e .1 1

. . .[I]T caused a great commotion and vibrantmovement in the world of humanity. The Sun ofReality dawned, the cloud of mercy poured downits rain, the breezes of providence moved, theworld became a new world, mankind reflected anextraordinary radiance, souls were educated,minds were developed, intelligences becameacute, and the human world attained a new fresh-ness of life, like unto the advent of spring.1 2

…[T]O gain control over physical bodies is anextremely easy matter, but to bring spirits withinthe bonds of serenity is a most arduous undertak-ing. . . . It necessitates a divine and holy potency,the potency of inspiration, the power of the HolySpirit. For example, Christ was capable of leadingspirits into that abode of serenity. He was capa-ble of guiding hearts into that haven of rest. Fromthe day of His manifestation to the present timeHe has been resuscitating hearts and quickeningspirits. He has exercised that vivifying influencein the realm of hearts and spirits; therefore, Hisresuscitating is everlasting.1 3

Fifth image: Christ the Teacher-Educator

Christ through His example and teachings educat-ed the various nations of His time; He started withtwelve followers and later His teachings were spreadall over the world. ‘Abdu’l-Bahá shows us how Christwas a true educator. He states:

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ALL the Prophets of God, including Jesus Christ,appeared in the world for the education ofhumanity, to develop immature souls into maturi-ty, to transform the ignorant of mankind into theknowing, thereby establishing love and unitythrough divine education and training.1 4

CON S I DER the days of Christ: how the light ofguidance brightened twelve hearts. How limited itseemed, but how expansive it became afterwardand illumined the world!1 5

. . . CH R I S T educated and developed mankind uni-versally. He rescued nations and peoples from thebondage of superstition and idolatry. He sum-moned them all to the knowledge of the onenessof God. They were dark, they became illumined;they were material, they became spiritual; earthlythey were, they became heavenly. He enlightenedthe world of morality.1 6

JE S US Christ was an Educator of humanity. Histeachings were altruistic; His bestowal, universal.He taught mankind by the power of the HolySpirit and not through human agency, for thehuman power is limited, whereas the divine poweris illimitable and infinite.1 7

JE S US Christ came to teach the people of the worldthis heavenly civilization and not material civi-lization. He breathed the breath of the HolySpirit into the body of the world and establishedan illumined civilization. Among the principles ofdivine civilization He came to proclaim is theMost Great Peace of mankind. Among His princi-ples of spiritual civilization is the oneness of the

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kingdom of humanity. Among the principles ofheavenly civilization He brought is the virtue ofthe human world. Among the principles of celes-tial civilization He announced is the improve-ment and betterment of human morals.1 8

HE was a real Educator, the Instructor of reali-t y .1 9

DUR I NG the ministry of Jesus Christ in PalestineHe was surrounded by people of various nations,including the Jews, all of them living in the con-dition of extreme ignorance, bereft of the Wordof God and darkened in consciousness. Christeducated these people and quickened them withthe life of the Word so that they in turn becamethe instruments of educating the world, illumin-ing the East and the West.2 0

TH E Jews had become dispersed and widely scat-tered. This single and unique Personage overcameall the then known world, founding an everlastingsovereignty, a mighty nation indeed. Such a resultproved Him to be a great man, the first Educatorof His time, the first Teacher of His period.2 1

Sixth image: Christ the Promised Messiah of the Jews

The Jews failed to recognize Christ as thePromised Messiah; they were so blinded by theirsuperstitions and imitations that they missed Hiscoming. ‘Abdu’l-Bahá says:

[T]H E Hebrew prophets were sent to announceChrist, but unfortunately the Talmud and itssuperstitions veiled Him so completely that theycrucified their promised Messiah. Had they

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renounced the talmudic traditions and investigat-ed the reality of the religion of Moses, they wouldhave become believers in Christ.2 2

IT is easy to read the Holy Scriptures, but it isonly with a clean heart and a pure mind that onemay understand their true meaning.2 3

CON S I DER the symbolical meanings of the Wordsand teachings of Christ. He said, “I am the livingbread which came down from heaven; if any maneat of this bread, he shall live for ever.” When theJews heard this, they took it literally and failed tounderstand the significance of His meaning andteaching. The spiritual truth which Christ wishedto convey to them was that the reality of Divinitywithin Him was like a blessing which had comedown from heaven and that he who partook ofthis blessing should never die. That is to say,bread was the symbol of the perfections whichhad descended upon Him from God, and he whoate of this bread, or endowed himself with theperfections of Christ, would undoubtedly attainto everlasting life.2 4

TH E Jews were expecting the appearance of theMessiah, looking forward to it with devotion ofheart and soul, but because they were submergedin imitations, they did not believe in Jesus Christwhen He appeared.2 5

Seventh image: Christ, the One who brought Unityand Love

Christ brought together many different peoples ofHis time; they were able to live next to each other inharmony and love. ‘Abdu’l-Bahá says:

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ALL the Prophets have striven to make love mani-fest in the hearts of men. Jesus Christ sought tocreate this love in the hearts.2 6

CH R I S T appeared in this world nineteen hundredyears ago to establish ties of unity and bonds oflove between the various nations and differentcommunities. He cemented together the sciencesof Rome and the splendors of the civilization ofGreece. He also accomplished affiliation betweenthe Assyrian kingdom and the power of Egypt.The blending of these nations in unity, love andagreement had been impossible, but Christthrough divine power established this conditionamong the children of men.2 7

CON S I DER how many different nations and diver-gent religious beliefs existed when Christappeared. Enmity and strife prevailed amongthem — Romans, Greeks, Assyrians, Egyptians —all warring and hostile toward each other. Christ,through the breaths of the Holy Spirit, unitedthem, established fellowship among them so thatno trace of strife remained. Under His standardthey became united and lived in peace through Hist e a c h i n g s .2 8

WH EN the Messianic star of Jesus Christ dawned,He declared He had come to gather together thelost tribes or scattered sheep of Moses. He notonly shepherded the flock of Israel but broughttogether people of Chaldea, Egypt, Syria, ancientAssyria and Phoenicia. These people were in astate of utmost hostility, thirsting for the bloodof each other with the ferocity of animals; butJesus Christ brought them together, cemented

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and united them in His Cause and established sucha bond of love among them that enmity and war-fare were abandoned.2 9

JE S US Christ established the religion of Godthrough love. His sovereignty is everlasting. . . .Christ was a conqueror of human hearts. . . . Loveis the eternal sovereignty. Love is the divinep o w e r .3 0

JE S US Christ was mercy itself, was love itself. Heeven prayed in behalf of His executioners — forthose who crucified Him — saying, “Father, for-give them; for they know not what they do.” Ifthey knew what they were doing, they would nothave done it. Consider how kind Jesus Christ was,that even upon the cross He prayed for Hiso p p r e s s o r s .3 1

Eighth image: Christ the Physician

Christ brought teachings for His time as a physi-cian would prescribe a medicine. In T h ePromulgation of Universal Peace Abdu’l-Bahá states:

[I]N the day of Jesus Christ the world of humani-ty was afflicted with various ailments. JesusChrist was the real Physician. He appeared, recog-nized the symptoms and prescribed the real reme-dy. What was that remedy? It was His revealedteaching especially applicable to that age.3 2

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II.Parallels between Christ and Bahá’u’lláh

‘Abdu’l-Bahá expresses with beautiful images andin a very poetic language the similarities betweenChrist and Bahá’u’lláh. Here are some parallels.

First parallel: The teachings of the Prophets

The Manifestations in every age brought teachingsthat with time have been forgotten or altered bymaterial laws. Likewise Christ’s guidance was intro-duced in a manner that people were not able to fath-om the depth of it; Bahá’u'lláh explains those teach-ings and expands them for the whole world.

TH E Prophets and Manifestations of God bringalways the same teaching; at first men cling to theTruth but after a time they disfigure it. The Truthis distorted by man-made outward forms andmaterial laws. The veil of substance and worldli-ness is drawn across the reality of Truth.

As Moses and Jesus brought their Message tothe people, so Bahá’u’lláh brings the sameM e s s a g e .3 3

KNOW that the attributes of perfection, the splen-dor of the divine bounties, and the lights of inspi-ration are visible and evident in all the HolyManifestations; but the glorious Word of God,Christ, and the Greatest Name, Bahá’u’lláh, aremanifestations and evidences which are beyondimagination, for they possess all perfections offormer Manifestations; and more than that, Theypossess some perfections which make other

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Manifestations dependent upon Them.3 4

TRUTH is one, and without division. The teachingsof Jesus are in a concentrated form. Men do notagree to this day as to the meaning of many of Hissayings. His teachings are as a flower in the bud.Today, the bud is unfolding into a flower!Bahá’u’lláh has expanded and fulfilled the teach-ings, and has applied them in detail to the wholew o r l d .3 5

Second parallel: The Teachings have always comefrom the East to the West

THE West has always received spiritual enlighten-ment from the East. . . . The Lord Christ arose as abright Star in the Eastern sky, but the light of HisTeaching shone more perfectly in the West . . .36

IT is a long time since the Sun of Truth mirroredforth by the Lord Christ has shed its radianceupon the West, for the Face of God has beenveiled by the sin and forgetfulness of man. Butnow again, praise be to God, the Holy Spiritspeaks anew to the world! The constellation oflove and wisdom and power is once more shiningfrom the Divine Horizon to give joy to all whoturn their faces to the Light of God. Bahá’u’lláhhas rent the veil of prejudice and superstitionwhich was stifling the souls of men.3 7

IN the time of Jesus Christ there was an outpour-ing of the Light from East to West that broughtthe people under a heavenly banner and illuminedthem with divine insight. Western lands have beenkindled by the Light of the Christ.3 8

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IN every age of great spiritual darkness, a light iskindled in the East. So once again the light of theteachings of God has come unto you. Even as edu-cation and progress travel from West to East, sodoes the spiritual fire travel from East to West.3 9

Third parallel: The light of the Prophet

WH EN the Lord Christ came He spread the light ofthe Holy Spirit on all around Him, and His disci-ples and all who received His illumination becameenlightened, spiritual beings.

It was to manifest this light that Bahá’u’lláh wasborn, and came into the world. He taught EternalTruth to men, and shed the rays of Divine Light inall lands.40

Fourth parallel: The trials of the Prophets

Christ and Bahá’u’lláh endured terrible trials.

WHY should all this suffering have been, if not toprove the everlasting life of the spirit?4 1

FROM the beginning of the world until the presenttime each ‘Manifestation’ [ i.e. DivineManifestation] sent from God has been opposedby an embodiment of the ‘Powers of Darkness’. .. . In the day of Christ, Annas and Caiaphasinflamed the Jewish people against Him and thelearned doctors of Israel joined together to resistHis Power. All sorts of calumnies were circulatedagainst Him. . . .

Now, in our own day, history repeats itself.

Those who would have men believe that religionis their own private property once more bring

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their efforts to bear against the Sun of Truth:they resist the Command of God; they inventcalumnies, not having arguments against it, nei-ther proof. . . . They write all they can think ofagainst the Divine Messenger, Bahá’u’lláh.4 2

Fifth parallel: The renewal of the Teachings

TH E appearances of the Manifestations of Godare the divine springtime. When Christ appearedin this world, it was like the vernal bounty. . . .Bahá’u’lláh has come into this world. He hasrenewed that springtime.4 3

Sixth Parallel: Christ and Bahá’u’lláh bothfounders of spiritual civilizations

JE S US Christ came to teach the people of the worldthis heavenly civilization. . . . Bahá’u’lláh appearedin [Persia] and founded the spiritual civiliza-t i o n .44

Seventh parallel: The Manifestation of God as aPhysician

CH R I S T was a heavenly Physician. He brought spir-itual health and healing into the world.Bahá’u’lláh is, likewise, a divine Physician. He hasrevealed prescriptions for removing disease fromthe body politic and has remedied human condi-tions by spiritual power.4 5

Eighth parallel: The promulgation of the teachingsthrough disciples

WH EN Christ appeared, certain blessed souls fol-lowed His example. . . . After the ascension of

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Christ they hastened to various regions of theworld, scattering broadcast the teachings andinstructions which He had given them. Throughtheir devotion and efforts other places andremote nations became informed of the principlesrevealed by Him. . . .

Now we have, likewise, come from the Orient,announcing the appearance of Bahá’u’lláh, Whoshone from the horizon of the East. We have beenwitnesses of His ordeals and sufferings, observersof His imprisonment and exile. . . . [W]e who areHis disciples have been scattered throughout theworld in order that His teachings may be wide-spread and be heard by every ear.4 6

III.Interpretation of some Christian Beliefs

1. The Birth of Christ

Q: How was Christ born of the Holy Spirit?

‘Abdu’l-Bahá answers:

A: TH E theologians believe that Christ was bornof the Holy Spirit, but the materialists think thisis impossible and inadmissible, and that withoutdoubt He had a human father. . . .

[T ]he theologians say: “This thing is not impos-sible and unachievable, but it has not been seen;and there is a great difference between a thingwhich is impossible and one which is unknown. . . .Is this globe eternal or phenomenal?” The materi-alists answer that, according to science and

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important discoveries, it is established that it isphenomenal. . . .

The theologians say: “Then from your statementit has become evident and clear that mankind isphenomenal upon the globe, and not eternal. Thensurely the first man had neither father nor moth-er, for the existence of man is phenomenal. . . .[T]here can remain no doubt that a man withouta human father is also possible and admissible;you cannot consider this impossible; otherwise,you are illogical.”4 7

A great man is a great man, whether born of ahuman father or not. If being without a father isa virtue, Adam is greater and more excellent thanall the Prophets and Messengers. . . . The honorand greatness of Christ is not due to the fact thatHe did not have a human father, but to His per-fections, bounties and divine glory.48

‘Abdu’l-Bahá in another passage implies thatJoseph was not the father of Christ. He states:

JOS EPH was of the descendants of Jesse, the fatherof David; but as Christ found existence throughthe Spirit of God, He called Himself the Son ofG o d .49

The Christian doctrine of the Virgin Birth is recog-nized by the Bahá’í Teachings, as Shoghi Effendin o t e s :

TH E Master clearly writes in a Tablet that Christwas not begotten in the ordinary way, but by theHoly Spirit. So we must accept this. Every Faithhas some miracles, and this is the great miracle of

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the Christian faith.5 0

2. Baptism

‘Abdu’l-Bahá explains how during the time of Johnthe Baptist this practice had a different meaning t h a ntoday’s meaning which has become only a custom.

TH E principle of baptism is purification by repen-tance. John admonished and exhorted the people,and caused them to repent; then he baptized them.Therefore, it is apparent that this baptism is asymbol of repentance from all sin: its meaning isexpressed in these words: “O God! as my body hasbecome purified and cleansed from physicalimpurities, in the same way purify and sanctifymy spirit from the impurities of the world ofnature, which are not worthy of the Threshold ofThy Unity!” Repentance is the return from dis-obedience to obedience. . . .

As Christ desired that this institution of Johnshould be used at that time by all, He Himselfconformed to it in order to awaken the peopleand to complete the law of the former religion.Although the ablution of repentance was theinstitution of John, it was in reality formerlypracticed in the religion of God.

Christ was not in need of baptism; but as at thattime it was an acceptable and praiseworthyaction, and a sign of the glad tidings of theKingdom, therefore, He confirmed it. However,afterward He said the true baptism is not withmaterial water, but it must be with spirit and withwater. In this case water does not signify materi-al water, for elsewhere it is explicitly said baptismis with spirit and with fire, from which it is clear

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that the reference is not to material fire and mate-rial water, for baptism with fire is impossible.

Therefore, the spirit is the bounty of God, thewater is knowledge and life, and the fire is thelove of God. For material water does not purifythe heart of man; no, it cleanses his body. But theheavenly water and spirit, which are knowledgeand life, make the human heart good and pure; theheart which receives a portion of the bounty ofthe Spirit becomes sanctified, good and pure —that is to say, the reality of man becomes purifiedand sanctified from the impurities of the world ofnature. These natural impurities are evil qualities:anger, lust, worldliness, pride, lying, hypocrisy,fraud, self-love, etc.

Man cannot free himself from the rage of thecarnal passions except by the help of the HolySpirit. That is why He says baptism with the spir-it, with water and with fire is necessary, and thatit is essential — that is to say, the spirit of divinebounty, the water of knowledge and life, and thefire of the love of God. Man must be baptizedwith this spirit, this water and this fire so as tobecome filled with the eternal bounty. Otherwise,what is the use of baptizing with material water?No, this baptism with water was a symbol ofrepentance, and of seeking forgiveness of sins.

But in the cycle of Bahá’u’lláh there is no longerneed of this symbol; for its reality, which is to bebaptized with the spirit and love of God, is under-stood and established.5 1

3. The Trinity

The Three persons of the Christian Godhead

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(Father, Son, Holy Spirit) as constituting one God isexplained by ‘Abdu’l-Bahá as follows:

GOD is pure perfection, and creatures are butimperfections. For God to descend into the con-ditions of existence would be the greatest ofimperfections; on the contrary, His manifesta-tion, His appearance, His rising are like thereflection of the sun in a clear, pure, polishedmirror. . . . [T ]he Reality of Christ was a clearand polished mirror of the greatest purity andfineness. The Sun of Reality, the Essence ofDivinity, reflected itself in this mirror and mani-fested its light and heat in it; but from the exalta-tion of its holiness, and the heaven of its sancti-ty, the Sun did not descend to dwell and abide inthe mirror. . . .

This is why Christ said, “The Father is in theSon,” meaning that the Sun is visible and manifestin this mirror.

The Holy Spirit is the Bounty of God whichbecomes visible and evident in the Reality ofChrist. The Sonship station is the heart of Christ,and the Holy Spirit is the station of the spirit ofChrist. Hence it has become certain and provedthat the Essence of Divinity is absolutely uniqueand has no equal, no likeness, no equivalent.5 2

4. The symbolism of the bread and the wine

‘Abdu’l-Bahá explains:

TH I S bread signifies the heavenly food and divineperfections. So, “If any man eateth of this bread”means if any man acquires heavenly bounty,receives the divine light, or partakes of Christ’s

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perfections, he thereby gains everlasting life. Theblood also signifies the spirit of life and thedivine perfections, the lordly splendor and eternalbounty. For all the members of the body gain vitalsubstance from the circulation of the blood.

In the Gospel of St. John, chapter 6, verse 26, itis written: “Ye seek Me, not because ye saw themiracles, but because ye did eat of the loaves, andwere filled.”

It is evident that the bread of which the disci-ples ate and were filled was the heavenly bounty;for in verse 33 of the same chapter it is said: “Forthe bread of God is He which cometh down fromheaven, and giveth life unto the world. . . .”

Reflect how clear it is that what Christ meantby the heavenly bread was His spirit, His boun-ties, His perfections and His teachings; for it issaid in the 63rd verse: “It is the spirit that quick-eneth; the flesh profiteth nothing.”

Therefore, it is evident that the spirit of Christis a heavenly grace which descends from heaven;whosoever receives light from that spirit in abun-dance — that is to say, the heavenly teachings —finds everlasting life. That is why it is said in the35th verse: “And Jesus said unto them, I am thebread of life: he that cometh to Me shall neverhunger; and he that believeth on Me shall nevert h i r s t . ”

Notice that “coming to Him” He expresses aseating, and “belief in Him” as drinking. Then it isevident and established that the celestial food isthe divine bounties, the spiritual splendors, theheavenly teachings, the universal meaning ofChrist. To eat is to draw near to Him, and to

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drink is to believe in Him. . . .

The disciples had taken many meals from thehand of Christ; why was the last supper distin-guished from the others? It is evident that theheavenly bread did not signify this material bread,but rather the divine nourishment of the spiritualbody of Christ, the divine graces and heavenlyperfections of which His disciples partook, andwith which they became filled.

In the same way, reflect that when Christblessed the bread and gave it to His disciples, say-ing, “This is My body, ” [Matt. 26:26.] and gavegrace to them, He was with them in person, inpresence, and form. He was not transformed intobread and wine; if He had been turned into breadand wine, He could not have remained with thedisciples in body, in person and in presence.

Then it is clear that the bread and wine weresymbols which signified: I have given you Mybounties and perfections, and when you havereceived this bounty, you have gained eternal lifeand have partaken of your share and your portionof the heavenly nourishment.5 3

5. Sacrifice for redeeming the original sin

‘Abdu’l-Bahá explains this concept through logicand reason, He states:

TH E Y say that Adam disobeyed the command ofGod and partook of the fruit of the forbiddentree, thereby committing a sin which was trans-mitted as a heritage to His posterity. They teachthat because of Adam’s sin all His descendantshave, likewise, committed transgression and havebecome responsible through inheritance; that,

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consequently, all mankind deserves punishmentand must make retribution; and that God sentforth His Son as a sacrifice in order that manmight be forgiven and the human race deliveredfrom the consequences of Adam’s transgression.

We wish to consider these statements from thestandpoint of reason. Could we conceive of theDivinity, Who is Justice itself, inflicting punish-ment upon the posterity of Adam for Adam’s ownsin and disobedience? Even if we should see a gov-ernor, an earthly ruler punishing a son for thewrongdoing of his father, we would look uponthat ruler as an unjust man. Granted the fathercommitted a wrong, what was the wrong commit-ted by the son? There is no connection betweenthe two. Adam’s sin was not the sin of His poster-ity, especially as Adam is a thousand generationsback of the man today. If the father of a thousandgenerations committed a sin, is it just to demandthat the present generation should suffer the con-sequences thereof? . . . These interpretations andstatements are due to a misunderstanding of themeanings of the Bible.

In order to understand the reality of sacrificelet us consider the crucifixion and death of JesusChrist. It is true that He sacrificed Himself forour sake. What is the meaning of this? WhenChrist appeared, He knew that He must proclaimHimself in opposition to all the nations and peo-ples of the earth. He knew that mankind wouldarise against Him and inflict upon Him all mannerof tribulations. There is no doubt that one whoput forth such a claim as Christ announced wouldarouse the hostility of the world and be subjectedto personal abuse. He realized that His blood

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would be shed and His body rent by violence.Notwithstanding His knowledge of what wouldbefall Him, He arose to proclaim His message,suffered all tribulation and hardships from thepeople and finally offered His life as a sacrifice inorder to illumine humanity — gave His blood inorder to guide the world of mankind. He accept-ed every calamity and suffering in order to guidemen to the truth. Had He desired to save His ownlife, and were He without wish to offer Himselfin sacrifice, He would not have been able to guidea single soul. There was no doubt that His blessedblood would be shed and His body broken.Nevertheless, that Holy Soul accepted calamityand death in His love for mankind.5 4

6. The Resurrection of Christ

‘Abdu’l-Bahá states:

TH E resurrections of the Divine Manifestationsare not of the body. All Their states, Their condi-tions, Their acts, the things They have established,Their teachings, Their expressions, Their parablesand Their instructions have a spiritual and divinesignification, and have no connection with mate-rial things. . . .

[C h r i s t ’ s] disappearance under the earth forthree days has an inner signification and is not anoutward fact. In the same way, His resurrectionfrom the interior of the earth is also symbolical;it is a spiritual and divine fact, and not material;and likewise His ascension to heaven is a spiritualand not material ascension. . . .

Therefore, we say that the meaning of Christ'sresurrection is as follows: the disciples were trou-

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bled and agitated after the martyrdom of Christ.The Reality of Christ, which signifies His teach-ings, His bounties, His perfections and His spiri-tual power, was hidden and concealed for two orthree days after His martyrdom, and was notresplendent and manifest. No, rather it was lost,for the believers were few in number and weretroubled and agitated. The Cause of Christ waslike a lifeless body; and when after three days thedisciples became assured and steadfast, and beganto serve the Cause of Christ, and resolved tospread the divine teachings, putting His counselsinto practice, and arising to serve Him, theReality of Christ became resplendent and Hisbounty appeared; His religion found life; Histeachings and His admonitions became evidentand visible. In other words, the Cause of Christwas like a lifeless body until the life and the boun-ty of the Holy Spirit surrounded it.5 5

7. The return of Christ

‘Abdu’l-Bahá states:

CH R I S T was the Sun of Reality which shone fromthe heavenly horizon of Christianity, training,protecting, confirming minds, souls and spiritsuntil they came into harmony with the divineKingdom and attained capacity for descent of theinfinite bounties of God. Were it not for theappearance of His splendor, they would haveremained in the darkness of imperfection andremoteness from God. But because that Sun ofReality shone forth and flooded its light into theworld of minds, souls and spirits, they becameradiant. He conferred a new and eternal life uponthem. . . .

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There is a day and a night in the world of spiri-tuality. After each departure there is a return andthe dawning light of a new day.5 6

IN the Divine Scriptures and Holy Books “return”is spoken of, but the ignorant have not under-stood the meaning, and those who believed inreincarnation have made conjectures on the sub-ject. For what the divine Prophets meant by“return” is not the return of the essence, but thatof the qualities; it is not the return of theManifestation, but that of the perfections.57

KNOW that the return of Christ for a second timedoth not mean what the people believed, butrather, signifieth that One promised to comeafter Him.58

I would like now to conclude with quotationsfrom ‘Abdu’l-Bahá that summarize the image ofChrist.

AS the sun is to the body of a man so is the Sun ofTruth to his soul.

A man may have attained to a high degree ofmaterial progress, but without the light of truthhis soul is stunted and starved. . . . The ChristianTeaching was illumined by the Divine Sun ofTruth. . . .

If the followers of the Lord Christ had contin-ued to follow out these principles with steadfastfaithfulness, there would have been no need for arenewal of the Christian Message. . . .5 9

. . . CH R I S T appeared in order to illumine theworld of humanity, to render the earthly world

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celestial, to make the human kingdom a realm ofangels, to unite the hearts, to enkindle the light oflove in human souls, so that such souls mightbecome independent, attaining complete unityand fellowship, turning to God, entering into thedivine Kingdom, receiving the bounties andbestowals of God and partaking of the mannafrom heaven.6 0

TH I S young Man, Christ, by the help of a super-natural power, abrogated the ancient Mosaic Law,reformed the general morals, and once again laidthe foundation of eternal glory for the Israelites.Moreover, He brought to humanity the glad tid-ings of universal peace, and spread abroad teach-ings which were not for Israel alone but were forthe general happiness of the whole human race. . . .

[ I]t becomes clear and evident that thisGlorious Being was a true Educator of the worldof humanity, and that He was helped and con-firmed by divine power.6 1

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Notes

1. ‘Abdu’l-Bahá, Paris Talks, p. 13. 2. ‘Abdu’l-Bahá, Some Answered Qu e s t i o n s , p. 127. 3. ‘Abdu’l-Bahá, The Promulgation of Universal Peace, p .

312. 4. ‘Abdu’l-Bahá, Some Answered Qu e s t i o n s , p. 149. 5. ‘Abdu’l-Bahá, Paris Talks, pp. 43-44. 6. ‘Abdu’l-Bahá, The Promulgation of Universal Peace, p .

155. 7. ‘Abdu’l-Bahá, Some Answered Qu e s t i o n s , pp. 206-207. 8. Ibid. p. 135.9. ‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-

B a h á , pp. 40-42. 10. ‘Abdu’l-Bahá, Talks of ‘Abdu’l-Bahá, rev. ed. 11. ‘Abdu’l-Bahá, The Promulgation of Universal Peace, p .

10. 12. Ibid. pp. 54-55. 13. Ibid. p. 277. 14. Ibid. p. 40. 15. Ibid. p. 194. 16. Ibid. p. 206. 17. Ibid. p. 85. 18. Ibid. p. 11. 19. Ibid. p. 401. 20. Ibid. p 331. 21. Ibid. p. 412. 22. Ibid. p. 16. 23. ‘Abdu’l-Bahá, Paris Talks, p. 49. 24. ‘Abdu’l-Bahá, The Promulgation of Universal Peace, p .

459. 25. Ibid. p. 180. 26. Ibid. p. 15. 27. Ibid. p. 18. 28. Ibid. p. 42.

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29. Ibid. p. 117. 30. Ibid. p. 211. 31. Ibid. p. 42. 32. Ibid. p. 204. 33. ‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London, p. 57. 34. ‘Abdu’l-Bahá, Some Answered Qu e s t i o n s , pp. 149-150. 35. ‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London, p. 92. 36. ‘Abdu’l-Bahá, Paris Talks, p. 33 (p. 23 in the 1995 UK

B P T e d i t i o n ) .37. Ibid. p. 34 (p. 24 in the 1995 UK B P T edition). 38. ‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London, p. 48. 39. Ibid. p. 49. 40. ‘Abdu’l-Bahá, Paris Talks, p. 59. 41. Ibid. p. 93. 42. Ibid. pp. 101-103. 43. ‘Abdu’l-Bahá, The Promulgation of Universal Peace, p .

10. 44. Ibid. pp. 11-12. 45. Ibid. p. 249. 46. Ibid. pp. 370-371. 47. ‘Abdu’l-Bahá, Some Answered Qu e s t i o n s , pp. 87-88. 48. Ibid. p. 8949. Ibid. pp. 62-63. 50. From a letter written on behalf of Shoghi Effendi to an

individual believer, 23 December 1948, in theInternational Bahá’í Archives. Quoted in A Study Guideto the Kitáb-i-ˆqán by Hooper Dunbar.

51. ‘Abdu’l-Bahá, Some Answered Qu e s t i o n s , pp. 91-92. 52. Ibid. p. 113. 53. Ibid. pp. 97-99. 54. ‘Abdu’l-Bahá, The Promulgation of Universal Peace, p p .

449-450. 55. ‘Abdu’l-Bahá, Some Answered Qu e s t i o n s , p. 103. 56. ‘Abdu’l-Bahá, The Promulgation of Universal Peace, p .

271. 57. ‘Abdu’l-Bahá, Some Answered Qu e s t i o n s , p. 288. 58. ‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá Abbas, p. 138. 59. ‘Abdu’l-Bahá, Paris Talks, pp. 21-22. 60. ‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 443.61. ‘Abdu’l-Bahá, Some Answered Qu e s t i o n s , p. 16.

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Bibliography

‘ A b d u ’ l - B a h á , ‘Abdu’l-Bahá in London: Addresses andNotes of Conversations (London: Bahá’í PublishingTrust, 1987)

‘Abdu’l-Bahá, Paris Talks: Addresses Given by ‘Abdu’l-Baháin 1911 (London: Bahá’í Publishing Trust, twelfth edi-tion 1995)

‘Abdu’l-Bahá, The Promulgation of Universal Peace: TalksDelivered by ‘Abdu’l-Bahá during His Visit to theUnited States and Canada in 1912, rev. ed. (Wilmette:Bahá’í Publishing Trust, second edition 1982)

‘Abdu’l-Bahá, Some Answered Qu e s t i o n s (Wilmette: Bahá’íPublishing Trust, 1981)

‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá Abbas vol. I(Chicago: Bahá’í Publishing Society, first edition May1915, second edition, February 1919)

‘Abdu’l-Bahá, Talks of ‘Abdu’l-Bahá, rev. ed. (H o f h e i m -Langenhain: Bahá’í-Verlag, 1984)

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá(Haifa: Bahá’í World Centre, 1978)

‘Abdu’l-Bahá, ‘Abdu’l-Bahá, on Christ and Christianity.Reprinted from Abdul Bahá [s i c] on Divine Philosophy.Comp. Isabel F. Chamberlain. (Boston: Tudor Press,1916). Chapter 5: “Abdul Bahá Answers Many Qu e s t i o n sasked by Theologians of Paris.” The original text hasbeen reprinted in Persian in K h i t á b á t (Talks of ‘Abdu’l-Bahá), rev. ed. (Hofheim-Langenhain: Bahá’í-Verlag,1984), pp. 737- 747.

Hooper Dunbar, A Study Guide to the Kitáb-i-ˆqán(Oxford: George Ronald, 1998).

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