February 17, 1913
Pasteur Monnier's Theological Seminary, Paris
[The audience was
composed of professors, clergy and theological students]
Question by Pasteur Monnier: As we are students of theology,
and are in the rank of clergy, we would like to know your belief about Christ,
who He was and what He was?
‘Abdu’l-Baha: Our
belief in regard to Christ is exactly what is recorded in the New Testament
however we elucidate this matter, and do not speak literally or in a manner
based merely on the foundation of blind belief. For instance, it is recorded in
the Gospel of St. John, that in the beginning there was the Word, the Word was
with God, and the Word was God.
Now the majority of Christians accept this principle as a
matter of belief, but we give an explanation and exposition which is accepted
by reason, and in such a way that no one may find occasion to reject it.
The Christians have made this statement the foundation of
the Trinity -- but philosophizers deny it as mere superstition, stating that
Trinity as regards the identity of the Divinity is impossible and in turn the
Christians do not give a satisfactory explanation and interpretation to be
accepted by philosophers.
As the former base their whole exposition of this subject
upon the authority of the Holy Scriptures the latter do not accept it, saying,
"Is it possible to have three in one, and one in three?”
We explain this subject as follows: The eternity of the Word
is not an eternity of time, for if this were an eternity of time, the Word
would have been accidental, and not eternal. By the Word we mean that this
creation with its infinite forms is like unto letters, and the individual
members of humanity are likewise like unto letters. A letter individually has
no meaning, no independent significance, but the station of Christ is the
station of the Word. Complete and independent significance is implied in a
word. That is why we say Christ is the Word. By complete significance we mean
that the universal bestowals of the perfection of Divinity are manifest in
Christ. It is obvious that the perfections of other souls are particular, or
only a part, but the perfections of the Christ are universal or the whole. The
Reality of Christ possesses complete and self-sufficient perfections.
This Word has a priority in honour and rank and not a
beginning in time. For instance, we say this person has precedence over all.
This precedence comes to him through the station and honour which he now holds
in life, but it is not a precedence in time. In reality the Word has neither a
beginning nor ending. It means those perfections which appeared in Christ and
not His physical body. Those perfections were from God. It is similar to the
rays of the sun which are reflected in a clear mirror. The perfections of
Christ were effulgent from God. It is evident that these qualities were ever
with God, even at this time they are with Him, they are inseparable from Him,
because divinity is not subject to division. Division. is a sign of
imperfection, and as God is the Perfect One.
It is clear that the perfections of the divinity are
co-equal and coexistent with the Essence. In that station there is absolute
Unity. This in brief is the exposition of the Station of Christ. We do not
postulate three hypostases (Persons, Ocnoom) in the Essence of Divinity by
merely asserting that in the beginning was the Word and the Word was with God
and the Word was God. Rather we elaborate it.
- 'Abdu'l-Baha (Words of ‘Abdu’l-Baha from a
talk; Star of the West, vol. 4, no. 3, April 28, 1913)
[Please note: Certain corrections were identified by a
revised translation of the original Persian notes and were published in Baha’i
Studies Review, 3:1, London conference of ABS of English-Speaking Europe, 1933.
These were incorporated in the text presented here.]
