Sunday Evening, February 17, 1913,
Paris
[The audience was composed of professors, clergy and theological students]
‘Abdu’l-Baha: How are you?
Pasteur Monnier: We are all feeling well and are exceedingly pleased to have you bless our Seminary.
‘Abdu’l-Baha: I am likewise most happy to find myself amongst you, and associate with you.
Pasteur Monnier: We are very happy to find amongst us a person who has come on the part of God, and has brought to us a divine message.
‘Abdu’l-Baha: A person endowed with the power of hearing shall hear the mysteries of God from all things, and all creation will convey to him the divine message.
Pasteur Monnier: If you permit us, we would like to ask a question.
‘Abdu’l-Baha: Very well.
Pasteur Monnier: As we are students of theology, and are in the rank of clergy, we would like to know who was Christ, and what was He? What is your belief about Him?
‘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 philosophers deny it as mere superstition, stating that the 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 eternality of the Word is not an eternality of time, for if this were an eternality 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 is the collective center of all the independent virtues and infinite significances.
For instance, this lamp sheds light, the moon also illumines the night with its silvery beams, but their light is not in their essence, they receive their light from another source; but His Holiness the Christ is like unto the sun, His light issued forth from His own identity. He has not received it through another person, therefore we give Him the comprehensive title of the Word. By this we mean the all-comprehending Reality, and the depository of the infinite divine virtues.
This Word has an (honorary) beginning and not a beginning of time. For instance, we say this person has precedence over all. This precedence comes to him through the station and honor which he has now in life, but it is not a precedence of 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 the part of God.
It is similar to the rays of the sun which are reflected in a clear mirror. The rays, the light and the heat of the sun are its perfections which have become manifest in the mirror.
The perfections of Christ were the splendor and bounty of 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, He cannot be divided.
It is clear that the perfections of the Divinity are co-equal and co-existent with the Essence. In that station there is absolute Unity. This in brief is the exposition of the Station of Christ.
Pasteur Monnier: What is the similarity between the Cause of Christ and that of Baha’u’llah? And what relation do they hold towards each other?
‘Abdu’l-Baha: The foundation of the religion of God is one. The same basis which was laid by Christ and later on was forgotten, has been renewed by His Holiness Baha’u’llah.
As we said, the object of divine religion is one—each religion is divided into two parts. The first part is essential, and it belongs to the world of morality. It is the exposition of significances and realities. It is the expression of the love of God, the knowledge of God. This is one in all the religions, unchangeable and immutable, because it is the reality, and the reality is immutable and unchangeable.
The second part is non-essential. It belongs to practical life, to transactions and business. This changes according to the requirements of the time in which the Prophet lives.
For example, during the days of His Holiness Moses, the foundation and the origin of the religion of God spelled morality, and that was not changed in the Christian dispensation, but certain differences crept in through the change of the second part of the religion. For during the Mosaic period the hand of a person was cut off because he had committed a small theft; there was the law of an eye for an eye, and a tooth for a tooth. This was according to the spirit of the age, but as these laws were impracticable at the time of Christ, they were abrogated.
Likewise divorce: It had become so universal and so easily put into practice, that the laws of marriage were too easily broken, therefore His Holiness Christ forbade it.
According to the exigencies of the time, His Holiness Moses revealed ten laws for capital punishment. It was impossible at that time to protect the body politic and preserve social security without these severe measures. For the children of Israel lived in the wilderness of Tah, they could not protect their rights and establish safety without these severe measures.
As they were too antiquated in the time of Christ, they were abolished. The difference in the second part of religion is unimportant, because it belongs to the customs of life only, but the foundation of the religion of God is one. Therefore His Holiness Baha’u’llah has renewed that foundation.
The Cause of Christ was wholly spiritual. He did not change anything save the Sabbath and the law of divorce. All the sayings of Christ deal with the knowledge of God, with the oneness of the world of humanity, the moral relations between the hearts, spiritual susceptibilities.
His Holiness Baha’u’llah created these merciful sentiments in the most complete form and deposited them in the hearts of men. This is in keeping with the teachings of Christ, because it is the reality and the reality does not change.
Is it possible to say that divine unity is divisible, or the knowledge of God, the oneness of the world of humanity, universal love, and the solidarity of the human race, are ever subject to transformation? No, I declare by God they are immutable, for they are the reality.
Pasteur Monnier: What is the relation of Christ and Baha’u’llah with God?
‘Abdu’l-Baha: His Holiness Christ said "The Father is in me"—this we must understand through logical and scientific evidences, for if we do not conform religious principles and science and reason, they do not inspire the heart with confidence and assurance.
It is said that once John of Chrysostom was walking along the seashore and was thinking over the question of the Trinity, the possibility of three becoming one, and one three, trying to reconcile this with reason. He was absorbed in this subject, when suddenly his attention was attracted by a boy sitting on the shore and putting water in a cup. Approaching him, he asked, "My child, what art thou doing?" "I am trying to put the sea in this cup," he answered. "How foolish art thou," John replied, "in trying to do the impossible." The child rejoined, "Thy work is stranger than mine, for thou art laboring to bring within the grasp of human intellect the conception of the Trinity." Then John thought to himself that to understand this matter logically is beyond the comprehension of the human mind.
But we stated that every religious question must be tested by the criteria of science and reason, otherwise how can one accept it? If I propound a question which is rejected by the deduction of reason, it is not worthy of your acceptance. Therefore let us investigate independently the reality of this matter and let us always be guided in our exposition by the light of reason and science.
What is the meaning of the Father and the Son? We say that this Fatherhood and Sonship are allegorical, and symbolical. The Messianic Reality is like unto a mirror through which the Sun of Divinity has become resplendent. If this mirror states "The Light is in me" it is sincere in its claim; therefore Jesus was truthful when He said "The Father is in me."
When we look at the question from the above standpoint we see that the principle of the Trinity is explained. The sun which is in the sky, and the sun in the mirror are one, are they not? We do not believe that there are two suns, and yet we see that there are two suns.
We must investigate the reality, and not follow the imitation, for the Jews were expecting the coming of the Messiah, lamenting day and night—saying: "O God send to us our Deliverer!" But as they walked in the path of dogmas, rather than reality, when the Messiah appeared they denied Him. If they had been the investigators of reality, they would not have crucified, but have worshipped Him.
Pasteur Monnier: Is the unification of religion possible? If so, when and how and through what channel will it be realized?
‘Abdu’l-Baha: When the devotees of religion cast away their dogmas and ritualism then the unification of religion will be in sight, and the realities of the Holy Books will become unveiled. In these days misunderstandings hold the upper hand. When these misunderstandings and blind imitations are relinquished then the Sun of Unity of religions shall dawn.
When I was in San Francisco I was invited to speak in a Jewish synagogue; there were nearly 2000 Israelites present in the Temple. I said, I desire to propound before you a question, but I request you to listen to it carefully, till I finish, and then if you have any objections, state them:
It is about 2000 years that between you and the Christians there has been friction and opposition, but when we investigate the reality we find that such a state of affairs should not exist. Owing to the misunderstandings which today have blinded the eyes and exist among you and the Christians, you conceive that His Holiness the Christ was the enemy of Moses, the destroyer of the laws of the Pentateuch, the abrogator of the commandments of the Bible. Let us now search after the truth, and discover whether this supposition on your part corresponds with fact or not.
When we investigate the reality we observe that Christ appeared amongst you at a time when according to your own historians the laws of the Torah were forgotten, the foundation of religion and faith was shaken. Nebuchadnezzar had come, burning the context of the whole Bible, and taking into captivity many Jewish tribes. For the second time Alexander the Great had come. For the third time Titus, the Roman general, devastated the land, killed the Jews, pillaged their property, and imprisoned their children.
At such a time, under such gloomy conditions, His Holiness the Christ appeared. The first thing He said was: "The Torah is the Divine Book, Moses is the Man of God, Aaron, Solomon, Isaiah, Zechariah, and all the Israelitish prophets are valid and true." Throughout all regions He spread the Bible.
For 1500 years the Bible was not sent out of Palestine, but Christ promulgated it in all countries. Were it not for Christ the name of Moses and His Book would not have reached America. During 1500 years the Torah was only once translated, but Christ was the cause of its being translated into 600 languages. Now be just, was Christ the friend or the enemy of Moses?
You say that He abrogated the Torah, but I say he promulgated the Torah, the Ten Commandments and all the questions which belong to its moral world. But He changed the following, that for a small theft one cannot cut off the hand. If a person blind another he must not be blinded, or if he breaks another's teeth, his teeth should not be broken.
Is it possible nowadays that for $1,000,000 the hand of the culprit be cut off with the law? Or to establish the archaic laws of an eye for an eye, and a tooth for a tooth?
Therefore Christ changed only that part of the Mosaic religion which was not in accord with the spirit of His time. He did not desire to abolish the Torah.
You, yourselves, are of the opinion in this day that these laws are not timely but are out of date and impracticable.
Is it not true that the Christians believe that Moses was the Prophet of God, and all the Israelitish seers were the Messengers of God, and the Bible is the Book of God? Has this belief of theirs harmed their religion? They answered "no." Then you may just say from your heart that Christ is the Word of God, then all these differences will end. The persecutions of the last 2000 years have been on account of this fact, that you were not willing to proclaim these two words.
But I hope it is proven to you that Moses had no better friend that His Holiness Christ.
In short, misunderstanding between the religions is conducive to differences. When these misunderstandings and blind imitations are forgotten then the unification of the religions will become a reality. Today the enmity and rivalry existing between the religions are over mere words.
It is an established fact that the followers of all the religions believe in a Reality, the benefits of which are universal; that Reality is a medium between God and man. The Jews call that Reality Moses, the Christians, Christ, Muslims, Mohammed, the Buddhists, Buddha, and the Zoroastrians, Zoroaster.
Now mark well that none of these religionists have ever seen the Founders, they have only heard His name. If they overlooked these names they would realize that they all believed in a perfect Reality which is an intermediary between the Almighty and His creatures. Their dissension is over a word, otherwise they all share in common the belief of the Mediatorship between the Creator and the creature.
If you speak to a Jew about the medium or channel between God and man, without referring to any particular name or trying to make him believe in any special person, he would say—"Yes, this is right, but I say the name of this medium is Moses."
If you go on giving the exposition of this divine philosophy to the followers of each religion they will all agree with you in the abstract, but they will stick to the names of their own prophets, and arise in contention and strife over these names. But in reality and in significance they are all believers and agreed. The Jew believes in Christ, but he knows nothing about it, he is quibbling over the mere word.
In short there have been wars and rumors of war amongst the people of the world for many thousand years; much innocent blood has been shed, many kingdoms and empires have been laid waste. Now it is enough! Religion must be the means of good fellowship and love. It must upraise the standard of harmony and solidarity. If religion is conducive to hatred and enmity, irreligion is better, because such pseudo-religion gives no result, nay rather its existence is harmful to the welfare of the body-politic.
God has founded the religions so that they might be the bond of amity and mutual association between the people.
His Holiness Christ did not sacrifice His own life so that the people might believe that He is the Word of God; nay rather He gave up His life so that He might bestow Eternal Life to the world of humanity. That is why He said, "The Son of Man is come to give life to the world."
Later on this subject was forgotten by the people, certain blind imitations crept in, and the words Father, Son and Holy Spirit became current. The original foundation was lost sight of. Christ said, "If someone strikes your right cheek, turn to him the left." Is there any relation between this commandment and the bloody events taking place in the Balkans? No!
The religious differences between the Catholics and Protestants have caused in the past the destruction of 900,000 lives. No doubt you are aware of this fact. What relation have these events with the statement of Christ when He addressed Peter: "Put thy sword into the scabbard"? Therefore when we hold fast to the foundations of the religions of God, all these differences are dispelled.
Pasteur Monnier: Is your aim to found a new religion?
‘Abdu’l-Baha: Our aim is to free the foundations of the religion of God from dogmas, for the Sun of Reality is prevented from shining forth by black impenetrable clouds. We desire to dispel these clouds, so that the regions of the world may be flooded and illumined with its luminous rays, so that these foul clouds may never return. The rays of the Sun of Reality may encircle all countries, for this Sun has no beginning and no ending.
(Abdul-Baha arose.)
Pasteur Monnier: Our hope is likewise the spread of such ideals of unity, peace, and concord. We hope to be your co-workers, and co-laborers in this field.
‘Abdu’l-Baha: This is likewise my hope, that the utmost unity may be established between us, such a unity which is not ended by separation.
(Abdul Bahá went into the library, where several clergy and professors came to Him to be presented. One of them said):
I desire to express our deepest gratitude and pleasure on the part of those present. In reality what you said was in keeping with facts. Our aim is likewise the establishment of universal peace and brotherhood.
‘Abdu’l-Baha: Praise be to God that our aims and hopes are one, but we must strive to make this purpose realized.
A Professor: The International Congress of Religions will be opened in Paris during the month of July. We hope that you will be able to accept the invitation to take part in the proceedings of that Congress.
‘Abdu’l-Baha.: It is nearly two years that I have been out of Haifa. I must return. After 40 years of confinement and two years of continual traveling, all my powers are exhausted. I can hardly speak.
Professor: The invitation of the Congress will be sent to you, and we hope you will write a message that may be read during one of the sessions.
‘Abdu’l-Baha: Very well.
(Star of the West, vol. 4, no. 3, April 28, 1913)
