Images of Christ in the Writings of ‘Abdu’l-Bahá

Maryam Afshar

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I n t r o d u c t i o n

‘Abdu’l-Bahá in His talks and let-ters addressed to the believers ofthe West often referred to Christ

and to Christian subjects. His audiencebeing in majority Christians could betterrelate to and understand the Master’smessage through Christian examples.

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

When ‘Abdu’l-Bahá started His jour-ney to Europe in September 1911 and tothe United States in April 1912 His goalwas to proclaim for the first time theteachings of Bahá’u’lláh to the ChristianWest. Inevitably allusions to Christ werenumerous. ‘Abdu’l-Bahá was introducingBahá’u’lláh’s teachings on commongrounds with Christianity by usingquotes from Jesus to make His point andthen elaborate on His Father’s precepts.

‘Abdu’l-Bahá has drawn parallelsbetween Christ and Bahá’u’lláh and alsoHe has elucidated the meaning of someof Christ’s words and explained the maintraditional Christian doctrine such as the

birth of Christ, baptism, trinity, thesymbolism of the bread and the wine,sacrifice for redeeming the original sin,resurrection, and the second coming ofChrist. In doing so He has brought a newrefreshing and eye opening view on thesesubjects.

The image of Christ that ‘Abdu’l-Baháhas depicted in His talks and letters ismultifarious. This presentation willexamine the following facets: Christ,Manifestation of God, the Word ofGod, the Quickener of the world, theEducator-Teacher, the Promised Messiahof the Jews, the Unifier, and thePhysician. The parallels between Christand Bahá’u’lláh and the explanation ofthe main traditional Christian doctrineswill also be covered.

I. Images of Christ

First image: Christ, Manifestation ofGod

Man, according to Abdu’l-Bahá, hasreceived from God the gift of the intel-lect in order to be able to understandand benefit from Divine Guidance. TheManifestation of God has, like man, therational soul but what differs is that He

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is reflecting perfectly the attributes ofGod like a polished mirror. Christ like-wise was imbued with divine knowledgeand the power of the Spirit was apparentin him. He was detached from materiallife and willing to go through trials andhardships because He had this spiritualpower in him that made him a perfectman, a Manifestation of God.

‘Abdu’l-Bahá states:

TO man is given the special gift of theintellect by which he is able to receivea larger share of the light Divine. ThePerfect Man is as a polished mirrorreflecting the Sun of Truth, manifest-ing the attributes of God.

The Lord Christ said, ‘He that hathseen Me hath seen the Father ’ — Godmanifested in man.

The sun does not leave his place inthe heavens and descend into the mir-ror, for the actions of ascent anddescent, coming and going, do notbelong to the Infinite, they are themethods of finite beings. In theManifestation of God, the perfectlypolished mirror, appear the qualitiesof the Divine in a form that man iscapable of comprehending.1

HE [ Christ] is a Manifestationbecause He reflects in Himself thedivine perfections. The Prophets ofGod are manifestations for the lordlyperfections — that is, the Holy Spiritis apparent in Them.2

CH R I S T was heavenly, divine andbelonged to the world of theKingdom. He was the embodiment ofspiritual knowledge. . . . How is it

that He overlooked and deniedHimself everything in this world? Heattached little importance to thismaterial life, denying Himself restand composure, accepting trials andvoluntarily suffering vicissitudesbecause He was endowed with spiri-tual susceptibilities and the power ofthe Holy Spirit. He beheld the splen-dors of the divine Kingdom, embod-ied the bounties of God and pos-sessed ideal powers.3

Second image: Christ the “gloriousWord of God”4

‘Abdu’l-Bahá explains that a word ismade of letters. Each letter by itself hasno specific meaning; once put together,a complete word with a specific meaningbecomes apparent. In the same mannerthe divine perfections manifested inChrist are like letters in a word, when allput together make Him theManifestation of God, and therefore Heis called the Word.

MAN is the sum of Creation, and thePerfect Man is the expression of thecomplete thought of the Creator —the Word of God.5

[A]S Christ conveyed the perfectmeaning of divine reality and embod-ied independent significance, He wasthe Word. He was as the station ofreality compared to the station ofmetaphor. There is no intrinsic mean-ing in the leaves of a book, but thethought they convey leads you toreflect upon reality. The reality ofJesus was the perfect meaning, theChristhood in Him which in the Holy

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Books is symbolized as the Word.6

AS it is said in the Gospel of John, “Inthe beginning was the Word, and theWord was with God”; [John 1:1]then the Holy Spirit and the Word arethe appearance of God. The Spiritand the Word mean the divine per-fections that appeared in the Realityof Christ, and these perfections werewith God; so the sun manifests all itsglory in the mirror. For the Worddoes not signify the body of Christ,no, but the divine perfections mani-fested in Him. . . . The perfections ofChrist are called the Word because allthe beings are in the condition of let-ters, and one letter has not a com-plete meaning, while the perfectionsof Christ have the power of the wordbecause a complete meaning can beinferred from a word. As the Realityof Christ was the manifestation ofthe divine perfections, therefore, itwas like the word. Why? because Heis the sum of perfect meanings. Thisis why He is called the Word.7

Third image: Christ the “Son of theliving God”

. . . CH R I S T asked: Whom do youbelieve Me to be? and Peter answered:I believe that “Thou art the Son ofthe living God.” . . . Christ wished bysuggestion, or an allusion, to confirmthe words of Peter; so on account ofthe suitability of his name, Peter, Hesaid: “and upon this rock I will buildMy church,” meaning, thy belief thatChrist is the Son of the living Godwill be the foundation of theReligion of God, and upon this belief

the foundation of the church of God— which is the Law of God — shall bee s t a b l i s h e d .8

VER I LY did the Pharisees rise upagainst Messiah . . . because He hadclaimed to be Almighty God, the sov-ereign Lord of all, and told them, ‘Iam God’s Son, and verily in theinmost being of His only Son, Hismighty Ward, clearly revealed with allHis attributes, all His perfections,standeth the Father.’ . . .

Never would the Pharisees havebeen emboldened to calumniate Himand charge Him with that grievoussin, but for their ignorance of theinner core of mysteries and the factthat they paid no heed to His splen-dours and regarded not His proofs.Else would they have acknowledgedHis words . . .

Shouldst thou, however, turn thygaze unto a Mirror, brilliant, stain-less, and pure, wherein the divineBeauty is reflected, therein wilt thoufind the Sun shining with Its rays, Itsheat, Its disc, Its fair form all entire. . . .

This is the meaning of theMessiah’s words, that the Father is inthe Son. . . .

Such were the words uttered byChrist. On account of these wordsthey cavilled at and assailed Himwhen He said unto them, “Verily theSon is in the Father, and the Father isin the Son.”9

In another passage ‘Abdu’l-Baháexplains:

LET us investigate independently the

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reality of this matter. What is themeaning of the father and the son?We say that this fatherhood and son-ship are allegorical and symbolical.The Messianic reality is like unto amirror through which the sun ofdivinity has become resplendent. Ifthis mirror expresses, “The light is inme” — it is sincere in its claim, there-fore Jesus was truthful when he said“The Father is in me.” The sun whichis in the sky and the sun in the mirrorare one, are they not? — and yet wesee there are apparently two suns.1 0

Fourth image: Christ as theQuickener of the World

Christ was called the Quickener of theWorld because He had the capacity toshake people, touch their hearts andtransform their lives. The coming of anyManifestation shakes the world in itsown ways. ‘Abdu’l-Bahá describes thecoming of Christ very tenderly and yetin a powerful manner:

WH EN Christ appeared in this world,it was like the vernal bounty . . . thehuman world found new life.1 1

. . . [I]T caused a great commotionand vibrant movement in the worldof humanity. The Sun of Realitydawned, the cloud of mercy poureddown its rain, the breezes of provi-dence moved, the world became anew world, mankind reflected anextraordinary radiance, souls wereeducated, minds were developed,intelligences became acute, and thehuman world attained a new freshnessof life, like unto the advent of

s p r i n g .1 2

…[T]O gain control over physicalbodies is an extremely easy matter,but to bring spirits within the bondsof serenity is a most arduous under-taking. . . . It necessitates a divineand holy potency, the potency ofinspiration, the power of the HolySpirit. For example, Christ was capa-ble of leading spirits into that abodeof serenity. He was capable of guid-ing hearts into that haven of rest.From the day of His manifestation tothe present time He has been resusci-tating hearts and quickening spirits.He has exercised that vivifying influ-ence in the realm of hearts and spir-its; therefore, His resuscitating ise v e r l a s t i n g .1 3

Fifth image: Christ the Teacher-Educator

Christ through His example and teach-ings educated the various nations of Histime; He started with twelve followersand later His teachings were spread allover the world. ‘Abdu’l-Bahá shows ushow Christ was a true educator. Hes t a t e s :

ALL the Prophets of God, includingJesus Christ, appeared in the worldfor the education of humanity, todevelop immature souls into maturi-ty, to transform the ignorant ofmankind into the knowing, therebyestablishing love and unity throughdivine education and training.1 4

CON S I DER the days of Christ: how thelight of guidance brightened twelve

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hearts. How limited it seemed, buthow expansive it became afterwardand illumined the world!1 5

. . . CH R I S T educated and developedmankind universally. He rescuednations and peoples from thebondage of superstition and idolatry.He summoned them all to the knowl-edge of the oneness of God. Theywere dark, they became illumined;they were material, they became spir-itual; earthly they were, they becameheavenly. He enlightened the worldof morality.1 6

JE S US Christ was an Educator ofhumanity. His teachings were altruis-tic; His bestowal, universal. Hetaught mankind by the power of theHoly Spirit and not through humanagency, for the human power is limit-ed, whereas the divine power is illim-itable and infinite.1 7

JE S US Christ came to teach the peopleof the world this heavenly civiliza-tion and not material civilization. Hebreathed the breath of the Holy Spiritinto the body of the world and estab-lished an illumined civilization.Among the principles of divine civi-lization He came to proclaim is theMost Great Peace of mankind.Among His principles of spiritualcivilization is the oneness of thekingdom of humanity. Among theprinciples of heavenly civilization Hebrought is the virtue of the humanworld. Among the principles of celes-tial civilization He announced is theimprovement and betterment ofhuman morals.1 8

HE was a real Educator, theInstructor of reality.1 9

DUR I NG the ministry of Jesus Christin Palestine He was surrounded bypeople of various nations, includingthe Jews, all of them living in thecondition of extreme ignorance,bereft of the Word of God and dark-ened in consciousness. Christ educat-ed these people and quickened themwith the life of the Word so that theyin turn became the instruments ofeducating the world, illumining theEast and the West.2 0

TH E Jews had become dispersed andwidely scattered. This single andunique Personage overcame all thethen known world, founding an ever-lasting sovereignty, a mighty nationindeed. Such a result proved Him tobe a great man, the first Educator ofHis time, the first Teacher of Hisp e r i o d .2 1

Sixth image: Christ the PromisedMessiah of the Jews

The Jews failed to recognize Christ asthe Promised Messiah; they were soblinded by their superstitions and imita-tions that they missed His coming.‘Abdu’l-Bahá says:

[T]H E Hebrew prophets were sent toannounce Christ, but unfortunatelythe Talmud and its superstitionsveiled Him so completely that theycrucified their promised Messiah.Had they renounced the talmudic tra-ditions and investigated the reality ofthe religion of Moses, they would

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have become believers in Christ.2 2

IT is easy to read the Holy Scriptures,but it is only with a clean heart and apure mind that one may understandtheir true meaning.2 3

CON S I DER the symbolical meanings ofthe Words and teachings of Christ.He said, “I am the living bread whichcame down from heaven; if any maneat of this bread, he shall live forever.” When the Jews heard this, theytook it literally and failed to under-stand the significance of His meaningand teaching. The spiritual truthwhich Christ wished to convey tothem was that the reality of Divinitywithin Him was like a blessing whichhad come down from heaven and thathe who partook of this blessingshould never die. That is to say, breadwas the symbol of the perfectionswhich had descended upon Him fromGod, and he who ate of this bread, orendowed himself with the perfectionsof Christ, would undoubtedly attainto everlasting life.2 4

TH E Jews were expecting the appear-ance of the Messiah, looking forwardto it with devotion of heart and soul,but because they were submerged inimitations, they did not believe inJesus Christ when He appeared.2 5

Seventh image: Christ, the one whobrought Unity and Love

Christ brought together many differ-ent peoples of His time; they were ableto live next to each other in harmonyand love. ‘Abdu’l-Bahá says:

ALL the Prophets have striven tomake love manifest in the hearts ofmen. Jesus Christ sought to createthis love in the hearts.2 6

CH R I S T appeared in this world nine-teen hundred years ago to establishties of unity and bonds of lovebetween the various nations and dif-ferent communities. He cementedtogether the sciences of Rome andthe splendors of the civilization ofGreece. He also accomplished affilia-tion between the Assyrian kingdomand the power of Egypt. The blendingof these nations in unity, love andagreement had been impossible, butChrist through divine power estab-lished this condition among the chil-dren of men.2 7

CON S I DER how many different nationsand divergent religious beliefs existedwhen Christ appeared. Enmity andstrife prevailed among them —Romans, Greeks, Assyrians,Egyptians — all warring and hostiletoward each other. Christ, throughthe breaths of the Holy Spirit, unitedthem, established fellowship amongthem so that no trace of striferemained. Under His standard theybecame united and lived in peacethrough His teachings.2 8

WH EN the Messianic star of JesusChrist dawned, He declared He hadcome to gather together the losttribes or scattered sheep of Moses.He not only shepherded the flock ofIsrael but brought together people ofChaldea, Egypt, Syria, ancientAssyria and Phoenicia. These people

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were in a state of utmost hostility,thirsting for the blood of each otherwith the ferocity of animals; butJesus Christ brought them together,cemented and united them in HisCause and established such a bond oflove among them that enmity andwarfare were abandoned.2 9

JE S US Christ established the religionof God through love. His sovereigntyis everlasting. . . . Christ was a con-queror of human hearts. . . . Love isthe eternal sovereignty. Love is thedivine power.3 0

JE S US Christ was mercy itself, waslove itself. He even prayed in behalfof His executioners — for those whocrucified Him — saying, “Father, for-give them; for they know not whatthey do.” If they knew what theywere doing, they would not have doneit. Consider how kind Jesus Christwas, that even upon the cross Heprayed for His oppressors.3 1

Eighth image: Christ the Physician

Christ brought teachings for His timeas a physician would prescribe a medi-cine. In T h e Promulgation of UniversalP e a c e Abdu’l-Bahá states:

[I]N the day of Jesus Christ the worldof humanity was afflicted with vari-ous ailments. Jesus Christ was thereal Physician. He appeared, recog-nized the symptoms and prescribedthe real remedy. What was that reme-dy? It was His revealed teaching espe-cially applicable to that age.3 2

II. Parallels between Christ andBahá’u’lláh

‘Abdu’l-Bahá expresses with beautifulimages and in a very poetic language thesimilarities between Christ andBahá’u’lláh. Here are some quotes.

First parallel: The teachings of theP r o p h e t s

The Manifestations in every agebrought teachings that with time havebeen forgotten or altered by materiallaws. Likewise Christ’s guidance wereintroduced in a manner that people werenot able to fathom the depth of them;Bahá'u'lláh explains those teachings andexpands them to the whole world.

TH E Prophets and Manifestations ofGod bring always the same teaching;at first men cling to the Truth butafter a time they disfigure it. TheTruth is distorted by man-made out-ward forms and material laws. Theveil of substance and worldliness isdrawn across the reality of Truth.

As Moses and Jesus brought theirMessage to the people, so Bahá’u’lláhbrings the same Message.3 3

KNOW that the attributes of perfec-tion, the splendor of the divine boun-ties, and the lights of inspiration arevisible and evident in all the HolyManifestations; but the gloriousWord of God, Christ, and theGreatest Name, Bahá’u’lláh, are man-ifestations and evidences which arebeyond imagination, for they possessall perfections of former

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Manifestations; and more than that,They possess some perfections whichmake other Manifestations depen-dent upon Them.3 4

TRUTH is one, and without division.The teachings of Jesus are in a con-centrated form. Men do not agree tothis day as to the meaning of many ofHis sayings. His teachings are as aflower in the bud. Today, the bud isunfolding into a flower! Bahá’u’lláhhas expanded and fulfilled the teach-ings, and has applied them in detail tothe whole world.3 5

Second parallel: The Teachings havealways come from the East to theW e s t

THE West has always received spiritu-al enlightenment from the East. . . .The Lord Christ arose as a bright Starin the Eastern sky, but the light of HisTeaching shone more perfectly in theWest . . .36

IT is a long time since the Sun ofTruth mirrored forth by the LordChrist has shed its radiance upon theWest, for the Face of God has beenveiled by the sin and forgetfulness ofman. But now again, praise be toGod, the Holy Spirit speaks anew tothe world! The constellation of loveand wisdom and power is once moreshining from the Divine Horizon togive joy to all who turn their stiflingthe souls of men.3 7

IN the time of Jesus Christ there wasan outpouring of the Light from Eastto West that brought the people

under a heavenly banner and illu-mined them with divine insight.Western lands have been kindled bythe Light of the Christ.3 8

IN every age of great spiritual dark-ness, a light is kindled in the East. Soonce again the light of the teachingsof God has come unto you. Even aseducation and progress travel fromWest to East, so does the spiritualfire travel from East to West.3 9

Third parallel: The light of theP r o p h e t

WH EN the Lord Christ came Hespread the light of the Holy Spirit onall around Him, and His disciples andall who received His illuminationbecame enlightened, spiritual beings.

It was to manifest this light thatBahá’u’lláh was born, and came intothe world. He taught Eternal Truth tomen, and shed the rays of DivineLight in all lands.40

Fourth parallel: The trials of theP r o p h e t s

Christ and Bahá’u’lláh endured terribletrials.

WHY should all this suffering havebeen, if not to prove the everlastinglife of the spirit?4 1

FROM the beginning of the world untilthe present time each ‘Manifestation’[ i.e. Divine Manifestation] sentfrom God has been opposed by anembodiment of the ‘Powers ofD a r k n e ss’. . . . In the day of Christ,Annas and Caiaphas inflamed the

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Jewish people against Him and thelearned doctors of Israel joinedtogether to resist His Power. All sortsof calumnies were circulated againstHim. . . .

Now, in our own day, historyrepeats itself.

Those who would have men believethat religion is their own privateproperty once more bring theirefforts to bear against the Sun ofTruth: they resist the Command ofGod; they invent calumnies, not hav-ing arguments against it, neitherproof. . . . They write all they canthink of against the DivineMessenger, Bahá’u’lláh.4 2

Fifth parallel: The renewal of theT e a c h i n g s

TH E appearances of theManifestations of God are the divinespringtime. When Christ appeared inthis world, it was like the vernalbounty. . . . Bahá’u’lláh has come intothis world. He has renewed thats p r i n g t i m e .4 3

Sixth Parallel: Christ and Bahá’u’lláhboth founders of a spiritual civiliza-tion

JE S US Christ came to teach the peopleof the world this heavenly civiliza-tion. . . . Bahá’u’lláh appeared in[Persia] and founded the spiritualc i v i l i z a t i o n .44

Seventh parallel: The Manifestationof God as a Physician

CH R I S T was a heavenly Physician. He

brought spiritual health and healinginto the world. Bahá’u’lláh is, like-wise, a divine Physician. He hasrevealed prescriptions for removingdisease from the body politic and hasremedied human conditions by spiri-tual power.4 5

Eighth parallel: The promulgation ofthe teachings through disciples

WH EN Christ appeared, certainblessed souls followed His example. . . .After the ascension of Christ theyhastened to various regions of theworld, scattering broadcast the teach-ings and instructions which He hadgiven them. Through their devotionand efforts other places and remotenations became informed of the prin-ciples revealed by Him. . . .

Now we have, likewise, come fromthe Orient, announcing the appear-ance of Bahá’u’lláh, Who shone fromthe horizon of the East. We havebeen witnesses of His ordeals andsufferings, observers of His impris-onment and exile. . . . [W]e who areHis disciples have been scatteredthroughout the world in order thatHis teachings may be widespread andbe heard by every ear.4 6

III. Interpretation of someChristian Beliefs

1. The Birth of Christ

Q: How was Christ born of the HolyS p i r i t ?

‘Abdu’l-Bahá answers:

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A: TH E theologians believe thatChrist was born of the Holy Spirit,but the materialists think his isimpossible and inadmissible, and thatwithout doubt He had a humanfather. . . .

[T ]he theologians say: “This thing isnot impossible and unachievable, butit has not been seen; and there is agreat difference between a thingwhich is impossible and one which isunknown. . . . Is this globe eternal orp h e n o m e n a l?” The materialistsanswer that, according to science andimportant discoveries, it is estab-lished that it is phenomenal. . . .

The theologians say: “Then from yourstatement it has become evident andclear that mankind is phenomenalupon the globe, and not eternal. Thensurely the first man had neither fathernor mother, for the existence of manis phenomenal. . . . [T]here canremain no doubt that a man withouta human father is also possible andadmissible; you cannot consider thisimpossible; otherwise, you are illogi-c a l .4 7

A great man is a great man, whetherborn of a human father or not. Ifbeing without a father is a virtue,Adam is greater and more excellentthan all the Prophets and Messengers.. . . The honor and greatness of Christis not due to the fact that He did nothave a human father, but to His per-fections, bounties and divine glory.48

‘Abdu’l-Bahá in another passageimplies that Joseph was not the father ofChrist. He states:

JOS EPH was of the descendants ofJesse, the father of David; but asChrist found existence through theSpirit of God, He called Himself theSon of God.49

The Christian doctrine of the VirginBirth is recognized by the Bahá'íTeachings, as Shoghi Effendi notes:

TH E Master clearly writes in a Tabletthat Christ was not begotten in theordinary way, but by the Holy Spirit.So we must accept this. Every Faithhas some miracles, and this is thegreat miracle of the Christian faith.5 0

2. Baptism

‘Abdu’l-Bahá explains how during thetime of John the Baptist this practicehad a different meaning than today’smeaning which has become only a custom.

TH E principle of baptism is purifica-tion by repentance. John admonishedand exhorted the people, and causedthem to repent; then he baptizedthem. Therefore, it is apparent thatthis baptism is a symbol of repen-tance from all sin: its meaning isexpressed in these words: “O God! asmy body has become purified andcleansed from physical impurities, inthe same way purify and sanctify myspirit from the impurities of theworld of nature, which are not wor-thy of the Threshold of Thy Unity!”Repentance is the return from dis-obedience to obedience. . . .

As Christ desired that this institu-tion of John should be used at thattime by all, He Himself conformed toit in order to awaken the people and

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to complete the law of the formerreligion. Although the ablution ofrepentance was the institution ofJohn, it was in reality formerly prac-ticed in the religion of God.

Christ was not in need of baptism;but as at that time it was an accept-able and praiseworthy action, and asign of the glad tidings of theKingdom, therefore, He confirmedit. However, afterward He said thetrue baptism is not with materialwater, but it must be with spirit andwith water. In this case water doesnot signify material water, for else-where it is explicitly said baptism iswith spirit and with fire, from whichit is clear that the reference is not tomaterial fire and material water, forbaptism with fire is impossible.

Therefore, the spirit is the bountyof God, the water is knowledge andlife, and the fire is the love of God.For material water does not purifythe heart of man; no, it cleanses hisbody. But the heavenly water andspirit, which are knowledge and life,make the human heart good and pure;the heart which receives a portion ofthe bounty of the Spirit becomessanctified, good and pure — that is tosay, the reality of man becomes puri-fied and sanctified from the impuri-ties of the world of nature. Thesenatural impurities are evil qualities:anger, lust, worldliness, pride, lying,hypocrisy, fraud, self-love, etc.

Man cannot free himself from therage of the carnal passions except bythe help of the Holy Spirit. That iswhy He says baptism with the spirit,with water and with fire is necessary,and that it is essential — that is to say,the spirit of divine bounty, the water

of knowledge and life, and the fire ofthe love of God. Man must be bap-tized with this spirit, this water andthis fire so as to become filled withthe eternal bounty. Otherwise, whatis the use of baptizing with materialwater? No, this baptism with waterwas a symbol of repentance, and ofseeking forgiveness of sins.

But in the cycle of Bahá’u’lláh thereis no longer need of this symbol; forits reality, which is to be baptizedwith the spirit and love of God, isunderstood and established.5 1

3. The Trinity

The Three persons of the ChristianGodhead (Father, Son, Holy Spirit) asconstituting one God, is explained by‘Abdu’l-Bahá as follows:

GOD is pure perfection, and creaturesare but imperfections. For God todescend into the conditions of exis-tence would be the greatest of imper-fections; on the contrary, His mani-festation, His appearance, His risingare like the reflection of the sun in aclear, pure, polished mirror. . . .[T ] he Reality of Christ was a clearand polished mirror of the greatestpurity and fineness. The Sun ofReality, the Essence of Divinity,reflected itself in this mirror andmanifested its light and heat in it; butfrom the exaltation of its holiness,and the heaven of its sanctity, the Sundid not descend to dwell and abide inthe mirror. . . .

This is why Christ said, “The Fatheris in the Son,” meaning that the Sun isvisible and manifest in this mirror.

The Holy Spirit is the Bounty of

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God which becomes visible and evi-dent in the Reality of Christ. TheSonship station is the heart of Christ,and the Holy Spirit is the station ofthe spirit of Christ. Hence it hasbecome certain and proved that theEssence of Divinity is absolutelyunique and has no equal, no likeness,no equivalent.5 2

4. The symbolism of the bread andthe wine

‘Abdu’l-Bahá explains:

TH I S bread signifies the heavenlyfood and divine perfections. So, “Ifany man eateth of this bread” meansif any man acquires heavenly bounty,receives the divine light, or partakesof Christ’s perfections, he therebygains everlasting life. The blood alsosignifies the spirit of life and thedivine perfections, the lordly splen-dor and eternal bounty. For all themembers of the body gain vital sub-stance from the circulation of theb l o o d .

In the Gospel of St. John, chapter6, verse 26, it is written: “Ye seek Me,not because ye saw the miracles, butbecause ye did eat of the loaves, andwere filled.”

It is evident that the bread of whichthe disciples ate and were filled wasthe heavenly bounty; for in verse 33of the same chapter it is said: “For thebread of God is He which comethdown from heaven, and giveth lifeunto the world. . . .”

Reflect how clear it is that whatChrist meant by the heavenly breadwas His spirit, His bounties, His per-fections and His teachings; for it is

said in the 63rd verse: “It is the spiritthat quickeneth; the flesh profitethn o t h i n g . ”

Therefore, it is evident that thespirit of Christ is a heavenly gracewhich descends from heaven; whoso-ever receives light from that spirit inabundance — that is to say, the heav-enly teachings — finds everlastinglife. That is why it is said in the 35t h

verse: “And Jesus said unto them, Iam the bread of life: he that comethto Me shall never hunger; and he thatbelieveth on Me shall never thirst.”

Notice that “coming to Him” Heexpresses as eating, and “belief inHim” as drinking. Then it is evidentand established that the celestial foodis the divine bounties, the spiritualsplendors, the heavenly teachings, theuniversal meaning of Christ. To eat isto draw near to Him, and to drink isto believe in Him. . . .

The disciples had taken many mealsfrom the hand of Christ; why was thelast supper distinguished from theothers? It is evident that the heavenlybread did not signify this materialbread, but rather the divine nourish-ment of the spiritual body of Christ,the divine graces and heavenly perfec-tions of which His disciples partook,and with which they became filled.

In the same way, reflect that whenChrist blessed the bread and gave itto His disciples, saying, “This is Myb o dy, ” [Matt. 26:26] and gave graceto them, He was with them in person,in presence, and form. He was nottransformed into bread and wine; ifHe had been turned into bread andwine, He could not have remainedwith the disciples in body, in person

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and in presence.

Then it is clear that the bread andwine were symbols which signified: Ihave given you My bounties and per-fections, and when you have receivedthis bounty, you have gained eternallife and have partaken of your shareand your portion of the heavenlyn o u r i s h m e n t .5 3

5. Sacrifice for redeeming the origi-nal sin

‘Abdu’l-Bahá explains this conceptthrough logic and reason. He states:

TH E Y say that Adam disobeyed thecommand of God and partook of thefruit of the forbidden tree, therebycommitting a sin which was transmit-ted as a heritage to His posterity.They teach that because of Adam’ssin all His descendants have, likewise,committed transgression and havebecome responsible through inheri-tance; that, consequently, allmankind deserves punishment andmust make retribution; and that Godsent forth His Son as a sacrifice inorder that man might be forgiven andthe human race delivered from theconsequences of Adam’s transgres-s i o n

We wish to consider these state-ments from the standpoint of reason.Could we conceive of the Divinity,Who is Justice itself, inflicting pun-ishment upon the posterity of Adamfor Adam’s own sin and disobedi-ence? Even if we should see a gover-nor, an earthly ruler punishing a sonfor the wrongdoing of his father, wewould look upon that ruler as anunjust man. Granted the father com-

mitted a wrong, what was the wrongcommitted by the son? There is noconnection between the two. Adam’ssin was not the sin of His posterity,especially as Adam is a thousand gen-erations back of the man today. If thefather of a thousand generationscommitted a sin, is it just to demandthat the present generation shouldsuffer the consequences thereof? . . .These interpretations and statementsare due to a misunderstanding of themeanings of the Bible.

In order to understand the realityof sacrifice let us consider the cruci-fixion and death of Jesus Christ. It istrue that He sacrificed Himself forour sake. What is the meaning of this?When Christ appeared, He knew thatHe must proclaim Himself in opposi-tion to all the nations and peoples ofthe earth. He knew that mankindwould arise against Him and inflictupon Him all manner of tribulations.There is no doubt that one who putforth such a claim as Christannounced would arouse the hostilityof the world and be subjected to per-sonal abuse. He realized that Hisblood would be shed and His bodyrent by violence. NotwithstandingHis knowledge of what would befallHim, He arose to proclaim His mes-sage, suffered all tribulation andhardships from the people and finallyoffered His life as a sacrifice in orderto illumine humanity — gave Hisblood in order to guide the world ofmankind. He accepted every calamityand suffering in order to guide mento the truth. Had He desired to saveHis own life, and were He withoutwish to offer Himself in sacrifice, Hewould not have been able to guide a

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single soul. There was no doubt thatHis blessed blood would be shed andHis body broken. Nevertheless, thatHoly Soul accepted calamity anddeath in His love for mankind.5 4

6. The Resurrection of Christ

‘Abdu’l-Bahá states:

TH E resurrections of the DivineManifestations are not of the body.All Their states, Their conditions,Their acts, the things They haveestablished, Their teachings, Theirexpressions, Their parables and Theirinstructions have a spiritual anddivine signification, and have no con-nection with material things. . . .

[C h r i s t ’ s] disappearance under theearth for three days has an inner sig-nification and is not an outward fact.In the same way, His resurrectionfrom the interior of the earth is alsosymbolical; it is a spiritual and divinefact, and not material; and likewiseHis ascension to heaven is a spiritualand not material ascension. . . .

Therefore, we say that the meaningof Christ's resurrection is as follows:the disciples were troubled and agi-tated after the martyrdom of Christ.The Reality of Christ, which signifiesHis teachings, His bounties, His per-fections and His spiritual power, washidden and concealed for two orthree days after His martyrdom, andwas not resplendent and manifest.No, rather it was lost, for the believ-ers were few in number and weretroubled and agitated. The Cause ofChrist was like a lifeless body; andwhen after three days the disciplesbecame assured and steadfast, and

began to serve the Cause of Christ,and resolved to spread the divineteachings, putting His counsels intopractice, and arising to serve Him,the Reality of Christ became resplen-dent and His bounty appeared; Hisreligion found life; His teachings andHis admonitions became evident andvisible. In other words, the Cause ofChrist was like a lifeless body untilthe life and the bounty of the HolySpirit surrounded it.5 5

7. The return of Christ

‘Abdu’l-Bahá states:

CH R I S T was the Sun of Reality whichshone from the heavenly horizon ofChristianity, training, protecting,confirming minds, souls and spiritsuntil they came into harmony withthe divine Kingdom and attainedcapacity for descent of the infinitebounties of God. Were it not for theappearance of His splendor, theywould have remained in the darknessof imperfection and remoteness fromGod. But because that Sun of Realityshone forth and flooded its light intothe world of minds, souls and spirits,they became radiant. He conferred anew and eternal life upon them. . . .

There is a day and a night in theworld of spirituality. After eachdeparture there is a return and thedawning light of a new day.5 6

IN the Divine Scriptures and HolyBooks “return” is spoken of, but theignorant have not understood themeaning, and those who believed inreincarnation have made conjectureson the subject. For what the divineProphets meant by “return” is not the

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Images of Chri s t

return of the essence, but that of thequalities; it is not the return of theManifestation, but that of the per-f e c t i o n s .57

KNOW that the return of Christ for asecond time doth not mean what thepeople believed, but rather, signifieththat One promised to come afterH i m .58

I would like now to conclude withquotations from ‘Abdu’l-Bahá that sum-marize the image of Christ.

AS the sun is to the body of a man sois the Sun of Truth to his soul.

A man may have attained to a highdegree of material progress, but with-out the light of truth his soul is stunt-ed and starved. . . . The ChristianTeaching was illumined by the DivineSun of Truth. . . .

If the followers of the Lord Christhad continued to follow out theseprinciples with steadfast faithfulness,there would have been no need for arenewal of the Christian Message. . . .5 9

. . . CH R I S T appeared in order to illu-mine the world of humanity, to ren-der the earthly world celestial, tomake the human kingdom a realm ofangels, to unite the hearts, to enkin-dle the light of love in human souls,so that such souls might become inde-pendent, attaining complete unityand fellowship, turning to God,entering into the divine Kingdom,receiving the bounties and bestowalsof God and partaking of the mannafrom heaven.6 0

TH I S young Man, Christ, by the helpof a supernatural power, abrogated

the ancient Mosaic Law, reformed thegeneral morals, and once again laidthe foundation of eternal glory forthe Israelites. Moreover, He broughtto humanity the glad tidings of uni-versal peace, and spread abroadteachings which were not for Israelalone but were for the general happi-ness of the whole human race. . . .

[I]t becomes clear and evident thatthis Glorious Being was a trueEducator of the world of humanity,and that He was helped and con-firmed by divine power.6 1

N o t e s1. ‘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-Bahá, pp. 40-42. 10. ‘Abdu’l-Bahá, Talks of ‘Abdu’l-Bahá, r e v .

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.

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Lights of ‘Irfán Book Fi ve

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. 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. 23. 37. Ibid. p. 24. 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, 23December 1948, in the InternationalBahá'í Archives. Quoted in A Study Guideto the Kitáb-i-ˆq á n 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, pp. 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-BaháA b b a s , 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.

B i b l i o g r a p h y‘ A b d u ’ l - B a h á , ‘Abdu’l-Bahá in London:

Addresses and Notes of Conversations(London: Bahá'í Publishing Trust, 1987)

‘Abdu’l-Bahá, Paris Talks: Addresses Givenby ‘Abdu’l-Bahá in 1911 (London: Bahá'íPublishing Trust, twelfth edition 1995)

‘Abdu’l-Bahá, The Promulgation of UniversalPeace: Talks Delivered by ‘Abdu’l-Baháduring His Visit to the United States andCanada in 1912, rev. ed. (Wilmette: Bahá'íPublishing Trust, Second Edition 1982)

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

‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá Abbasvol. I (Chicago: Bahá'í Publishing Society,first edition May 1915, second edition,February 1919)

‘Abdu’l-Bahá, Talks of ‘Abdu’l-Bahá, rev. ed.(Hofheim-Langenhain: Bahá’í-Verlag,1 9 8 4 )

‘Abdu’l-Bahá, Selections from the Writingsof ‘Abdu’l-Bahá (Haifa: Bahá'í WorldCentre, 1978)

‘Abdu’l-Bahá, “‘Abdu’l-Bahá, on Christ andChristianity.” Reprinted from A b d u lBahá [s i c] on Divine Philosophy. C o m p .Isabel F. Chamberlain. (Boston: TudorPress, 1916). Chapter 5: “Abdul BaháAnswers Many Questions asked byTheologians of Paris.” The original texthas been 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 theK i t á b - i - ̂ q á n (Oxford: George Ronald,1 9 9 8 ) .

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