There are, of course, numerous questions that Christians ask Bahá’ís regarding the nature of Bahá’í belief, the fulfilment of prophecy, and the history associated with the birth and expansion of the Bahá’í Faith around the entire world. It may be a surprise to learn that the Bahá’í Faith is the most widespread religion in the world next only to Christianity (as confirmed by an independent study by the Encyclopaedia Britannica during the early 1990s).
Experience has indicated that the following questions are those that are most frequently asked. The enquirer may wish to begin by reading the Appendix which may contain more than one surprise. It is hoped that the answers will prove to be informative. And, it is certainly a privilege to present these answers to enquiring minds.
Christians believe that Jesus revealed the 'Word of God' and taught that Word to the Disciples. They, in turn, as chronicled in the Gospels and the Epistles, delivered that same Word to the multitudes, as recorded, for example, in Paul's Epistle to the Colossians (Col 1:23-26). Also Peter, testifying to Christ as the 'Word', said: "For there are three that bear record in heaven, the Father, the Word and the Holy Ghost: and these three are one (1 John 5:7)." Notice that the 'Son' and 'Word' are clearly interchangeable.
Accordingly, Bahá’ís affirm that the Bible is indeed the 'Word of God' because this view is authoritatively and emphatically confirmed by Bahá’u’lláh Himself (His Name means the 'Glory of God'), when He says: "We have also heard a number of the foolish of the earth assert that the genuine text of the heavenly Gospel doth not exist amongst the Christians, that it hath ascended unto heaven. How grievously they have erred! How oblivious of the fact that such a statement imputeth the gravest injustice and tyranny to a gracious and loving Providence! .... Above all, how could the flow of the grace of the All-Bountiful be stayed? How could the ocean of His tender mercies be stilled? We take refuge with God, from that which His creatures have fancied about Him! Exalted is He above their comprehension (Book of Certitude, KI pp 89-90)!"
And Abdu'l-Baha, upon whom was bestowed the station of 'Interpreter of the Word' by Bahá’u’lláh, wrote in the flyleaf of the large Bible in the City Temple, London, in 1911, that: "This book is the holy book of God and of sacred inspir-ation. It is the Bible of Salvation, the noble Gospel. It is the mystery of the Kingdom and its lights. It is the divine bounty and the sign of the guidance of God." Please note however, that there are no Bibles in the Aramaic language of Christ. Accordingly, "When Abdu'l-Baha states that we believe in the Bible, he means in substance. Not that we believe every word of it to be taken literally, or that every word is the authentic saying of the Prophet (Letters of the Guardian - LOG p 494)."
In addition, it is a matter of interest that Bahá’u’lláh states, regarding the Source of divine inspiration of the Book of Revelation in particular, that: "Yet, shouldst thou reflect upon these statements (Rev 1:16-17), thou wouldst find them to be of such surpassing eloquence and clarity as mark the loftiest heights of utterance and the epitome of wisdom... Know then that He (Jesus), Who uttered these words in the realms of glory meant to describe the attributes of the One Who is to come in such veiled and enigmatic terms as to elude the understanding of the people of error (Gems of Divine Mysteries, pp 52-54)." And Abdu'l-Baha likewise states, regarding this same Book of Revelation, that: "The Lord God Omnipotent hath been enthroned in His Kingdom and hath made all things new. This is the truth, and what truth can be greater than that announced by the Revelation of St. John the Divine (Selections from the Writings of Abdu'l-Baha p 12)?"
It is important to emphasize, as in the Appendix, that the prophet Daniel, in his book near the end of the Jewish Bible, states that the 'Books are sealed unto the time of the end' (Daniel 12:5). And in Chapter 5 of the last Book of the Christian portion of the Bible, the Book of Revelation, this theme of 'seal removal' is repeated. There it is stated that only the two Promised Ones, 'He seated on the throne' of Glory, and the 'slain Lamb', in all of creation, are capable of removing such 'seals' from the Books. That is, They, the Forerunner of Bahá’u’lláh named the Bab or 'Gate', and Bahá’u’lláh Himself, have the God-given duty to clarify numerous Biblical misinterpretations, and speak authorit-atively regarding the true meanings of Biblical Scripture by 'removing the seals'. By this means will They heal the immense number of theological divisions which persist to this day, and accordingly, will They contribute to the promised unity of the race through the gathering together of all the religious 'folds' as predicted in John 10:16.
Thus do the Central Figures of the Bahá’í Faith pay due tribute to the exalted 'Word of God' as revealed in the Bible. And, regarding the guidance that Bahá’ís are provided to unravel the meanings of Scripture, Abdu'l-Baha emphasizes this point saying that: "... The divine Words are not to be taken according to their outer sense... the Revelations of St. John are not to be taken literally, but spiritually. These are the mysteries of God. It is not the reading of the words that profits you; it is the understanding of their meanings... All the texts and teachings of the holy Testaments have intrinsic spiritual meanings. They are not to be taken literally (Promulgation of Universal Peace pp 459-460)."
During the Christmas season, a fundamental statement of Christian belief in the Virgin Birth, is often fondly remembered in the verse: "Behold, the angel of the Lord appeared ... saying Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived of her is of the Holy Ghost (Matt 1:19)." This citation does indicate that Mary was with child, but that the child was conceived by the Holy Spirit and not Joseph. Further, "Abdu'l-Baha in `Some Answered Questions', Chapter 12, page 73, explicitly states that Christ found existence through the spirit of God which statement necessarily implies, when reviewed in the light of the text, that Jesus was not the son of Joseph (Directives of the Guardian, page 40)." Evidently, Christ's Father was God the Father. So Bahá’ís really do accept the Virgin birth!
Implicit in this concept of Virgin Birth is the oft-affirmed Biblical thought that Christ was the 'Son of God', sometimes emphasized by the expression the 'only begotten Son of God' (John 3:18). The Apostle John eloquently states his belief in this Son of God, saying: "And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God and eternal life (1John 5:20)." Clearly Christ's Teachings had convinced the early believers that He was certainly that promised 'Son of God'.
Important ideas related to the nature of the Station of the 'Son', are Biblically-derived as follows:
a) A hint of the essential meaning of 'Son' is afforded by the statement: "That which is born of the flesh is flesh, and that which is born of the spirit is spirit (John 3:6)" suggesting that this station of Sonship conceived in the form of Jesus by the Holy Spirit is consequently a spiritually exalted one.
b) Quoting the Book of Psalms 132:11, the Pharisees insisted that Jesus should be the lineal descendant of David: "The Lord hath sworn in truth unto David... Of the fruit of thy body will I set upon thy throne." If Jesus is not the literal son of Joseph by virtue of His Virgin Birth, the prophecy is not literally fulfilled as Mary was evidently, not of the lineage of King David. This Sonship must therefore be of a spiritual order.
c) Adam was also the 'son of God' (Luke 3:38), perhaps the first son, and also begotten of God. Indeed all humanity can be considered as the begotten children of God in this sense. This must make Christ's title - 'only begotten Son' - a symbolic, spiritually exalting one.
d) Christ was pre-existent before His physical birth as indicated by the expressions: "Jesus said unto them: Verily, verily, I say unto you, before Abraham was, I am (John 8:58)" and "In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1)" and "... and the Word became flesh and dwelt among us... as of the only Son from the Father (John 1:14)." Clearly, such a pre-existence could only be of a spiritual nature.
Further with respect to the spiritual significance of such titles, it is most interesting to note in Isaiah 9:6-7, that the station of the Return of that Son, Christ, is not to be once again as the 'Son', but rather as the 'Father' - indeed the 'everlasting Father' - the One Who would bring peace and divine global governance, thus establishing the long anticipated 'Kingdom of God on Earth' as articulated by Jesus, which was the objective of His revealed prayer, a prayer which has been constantly recited for some 2,000 years!
Finally, Bahá’í beliefs regarding a number of the major issues including Bahá’í belief in the Sonship of Christ as described above, are summarized by the Guardian of the Bahá’í Faith, Shoghi Effendi, in the following excerpt from his book - 'The Promised Day Is Come': "As to the position of Christianity, let it be stated without any hesitation or equivocation that its divine origin is unconditionally acknowledged, that the Sonship and Divinity of Jesus Christ are fearlessly asserted, that the divine inspiration of the Gospel is fully recognized, that the reality of the mystery of the Immaculacy of the Virgin Mary is confessed, and the primacy of Peter, the Prince of the Apostles, is upheld and defended. The Founder of the Christian Faith is designated by Bahá’u’lláh as the 'Spirit of God', is proclaimed as the One Who 'appeared out of the breath of the Holy Ghost', and is even extolled as the 'Essence of the Spirit'. His mother is described as 'that veiled and immortal, that most beauteous, countenance', and the station of her Son eulogized as a 'station which hath been exalted above the imaginings of all that dwell on earth', whilst Peter is recognized as one whom God has caused 'the mysteries of wisdom and of utterance to flow out of his mouth' (Promised Day Is Come pp 109-110)."
What did Jesus mean when He commented on Resurrection saying: "... I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die... (John 11:25-26)"? Evidently he meant that belief in the Christ resurrects the believer from spiritual death, even in this physical existence, unto everlasting spiritual life, so that in that sense he has attained unto everlasting salvation, and is therefore 'saved'.
This same spiritual symbolism is likewise applicable to the 'end-time' resurrection from spiritual death for all humanity, as reflected in St. Paul's explanation to the Congregation of Corinth: "So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. It is sown in dishonour, it is raised in glory. It is sown in weakness, it is raised in power, it is sown a physical body, it is raised a spiritual body (1 Cor 13:42-44)" and "I tell you this brethren: flesh and blood cannot inherit the Kingdom of God; nor does the perishable inherit the imperishable (1 Cor 15:50)."
Further, such 'spiritual' explanations reflect the Words of Jesus in the Gospel of John: "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit and they are life (John 6:63)."
These thoughts are, in turn, confirmed by Bahá’u’lláh in the following statement: "Such things have come to pass in the days of every Manifestation of God. Even as Jesus said: 'Ye must be born again'. Again He saith: 'Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit'. The purport of these words is that whosoever in every dispensation is born of the Spirit and is quickened by the breath of the Manifestation of Holiness, he verily is of those that have attained unto 'life' and 'resurrection' and have entered into the 'paradise' of the love of God... (Book of Certitude - KI p 118)." and "Blessed is the man who has acknowledged his belief in God and His signs, and recognized that 'He shall not be asked of His doings'... such is the teaching which God bestoweth on you, a teaching that will deliver you from all manner of doubt and perplexity, and enable you to attain salvation in both this world and in the next (Gleanings p 87)." And Bahá’u’lláh adds to these thoughts saying: "Behold how the generality of mankind hath been endued with the capacity to hearken unto God's most exalted Word - the Word upon which must depend the gathering together and spiritual resurrection of all men... (Gleanings p 97)."
Finally, Abdu'l-Baha comments on this matter by confirming that: "Man must be born again. As the babe is born into the light of this physical world, so must the physical and intellectual man be born agian into the light of the world of divinity (Promulgation of Universal Peace p 288)." Therefore the answer to the question whether Bahá’ís and/or Christians must be born again, is - yes!
But it is also clear that the promise of salvation by rebirth through resurrection to eternal life refers to matters of the spirit, not the body. This conclusion is further attested to by the obvious fact that none among all those numerous Biblically-mentioned souls, who, in the past, have been considered to have been bodily resurrected forever, are no longer physically among us!
The significances of the Easter Season in the Christian world are familiar to most everyone. A major theme of the remembrances of this hallowed season is that, while Christ was tragically crucified, that act became the atonement not only for the sins of those who believe in Him, but it also became a bounty for the entire world. The New Testament tells the story of Jesus' Crucifixion in considerable detail. The account begins with the thought that the leaders of the Jews had convinced both themselves and the multitudes, that Jesus' claim to be the promised 'Christ' or 'Messiah', was false. This claim gave those leaders "the opportunity for which they were waiting; it was only necessary to translate the word 'Christ' into the word 'king', and they had a plausible charge on which to arraign Jesus before the Roman Proconsul... (Abingdon Bible Commentary p 902)." Accordingly, they prevailed on the Roman Governor, Pilate, to permit His crucifixion on the cross along with two thieves. Not only was this catastrophe foreseen long in advance by the Prophet Daniel, when he prophesied the timing of the Crucifixion 490 years into the future (70 weeks = 490 years) saying that: "... After three score and two weeks shall the Messiah be cutoff, but not for himself... (Daniel 9:25-27)." but also, it was foreseen by Christ Himself, for He was evidently clearly aware of His ultimate fate, as stated in the following quotation from the Gospel of Matthew: "Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, and shall deliver him to the gentiles to mock, and to scourge and to crucify him: and the third day he shall rise again (Matt 20:18-19)."
During His trial before the high priest (Mark 14:62) and before Pilate (Mark 15:2), Jesus stated that He was the Messiah of Israel and Son of God. "By delivering Jesus to Pilate (Mark 15:1), the members of the Sanhedrin could expect the sentence 'death by crucifixion' for the claim to be the Messiah could be understood as a rebellion against Rome (note in the Oxford Companion to the Bible pp 141-142)." So, it's no surprise that the majority of Christendom believes that Jesus was indeed crucified, this in spite of some Christian sects which apparently did not believe in the Crucifixion such as the Basilidans and the Docetae. However, the Writings of the Bahá’í Faith affirm the fact of the Crucifixion and its significance. For example, the Guardian of the Bahá’í Faith, Shoghi Effendi, stated clearly that, as outlined above: "The Crucifixion as stated in the New Testament is correct... (Lights of Guidance p 1943)." Thus the brief answer to this question is - yes - Bahá’ís do believe that Christ died so that all can attain salvation!
Further, Bahá’u’lláh, the 'Glory of God' and Founder of the Bahá’í Faith, revealed the Biblically-promised New 'Glad Tidings'. One Biblically-required aspect of Those Tidings, is 'the removal of the seals from the Books' (Chapter 5 of the Book of Revelation). Accordingly, Bahá’u’lláh corrected doctrinal aberrations, and stated the spiritual realities veiled in the ancient Scriptures. Thus He indeed mentions Christ's death and explains its significances, while at the same time however, laying much emphasis on the Ministry of Jesus, as follows: "Know thou that when the Son of Man yielded up His breath to God, the whole creation wept with a great weeping. By sacrificing Himself, however, a fresh capacity was infused into all created things. Its evidences, as witnessed in all the peoples of the earth, are now manifest before thee. The deepest wisdom which the sages have uttered, the profoundest learning which any mind hath unfolded, the arts which the ablest hands have produced, the influence exerted by the most potent of rulers, are but manifestations of the quickening power released by His transcendent, His all-pervasive, and resplendent Spirit (Gleanings pp 85-86)." Thus does He confirm the positive outcome of Christ's ultimate sacrifice for the whole earth.
Regarding the meaning of Christ's sacrifice, Abdu'l-Baha says: "In order to understand the reality of sacrifice let us consider the crucifixion and death of Jesus Christ. It is true that He sacrificed Himself for our sake. What is the meaning of this? When Christ appeared, He knew that He must proclaim Himself in opposition to all the nations and peoples of the earth. He knew that mankind would arise against Him and inflict upon Him all manner of tribulations... He realized that His blood would be shed and His body rent by violence... Nevertheless, that Holy Soul accepted calamity and death in His love for mankind. This is one of the meanings of sacrifice (Promulgation of Universal Peace p 450)." Bahá’u’lláh also suffered immeasurably from oppression, imprisonment and torture during His forty-year long Ministry. Such misery appears to be the normal outcome of human blindness to the Lights of God when They appear. This sad fact is confirmed and made clear in the Parable of the 'Lord of the Vineyard' (Matt 21:33-41), a very powerful forevision of that Lord of Judgement, Bahá’u’lláh, when He comes!
The need to seek individual and collective safety, 'salvation' in the ultimate sense, by prayerfully invoking God's direct assistance, has been part of human experience from the remotest times. The Bible describes the development of the concept of salvation from a worldly orientation of victory in this world (for the Jews for example), to a spiritual one of eternal salvation by belief in a Saviour.
Of the many references to salvation in the New Testament, some make reference to belief in Christ as being a major requirement for salvation (salvation by 'grace'), while others add a requirement of 'works' (salvation by 'deeds'). Differences of viewpoint regarding the relative importance of 'grace' and 'works' have been long-standing, and appear to have been generated by emphasizing one pertinent Biblical statement while de-emphasizing others. With respect to the necessity of belief for salvation, St. Paul said: "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, the just shall live by faith... (Epistle of St. Paul to the Romans 1:16)." But there are other biblical requirements for salvation In addition to belief, such as, for example: 1) obedience to His Word - Phil 2:12 and Heb 5:8-9; 2); the performance of good deeds and works - the General Epistle of James 2:14-26; 3); the acquisition of virtues - Titus 2:11-12; and 4) the avoidance of sin - (I John 2:1-3).
Christ performed the function of generally validating the Laws of the Jewish Dispensation when He said regarding the Laws of Moses: "I am not come to destroy but to fulfil (Matt 5:17-19)." In the same way, the Return of that Spirit -Bahá’u’lláh - fulfills this obligation once again, by underlining the importance of both belief and deeds for individual salvation when He says: "The first duty prescribed by God for His servants is the recognition of Him Who is the Day Spring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof, hath gone astray, though he be the author of every righteous deed. It behoveth every one who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration (Gl pp 330-331)." and "We, verily, have come for your sakes, and have borne the misfortunes of the world for your salvation. Flee ye the One Who hath sacrificed His life that ye may be quickened? Fear God, O followers of the Spirit (Jesus)... Open the doors of your hearts. He Who is the Spirit (Jesus) verily, standeth before them. Wherefore keep ye afar from Him Who hath purposed to draw you nigh unto a Resplendent Spot? Say: We, in truth, have opened unto you the gates of the Kingdom... (Proclamation of Bahá’u’lláh p 92)?"
Further, Abdu'l-Baha weighed the relative importance of belief vs deeds when he said: "Although a person of good deeds is acceptable at the Threshold of the Almighty, yet it is first 'to know', and then 'to do' (Bahá’í World Faith p 382)." That is, it is first to believe and then to undertake good deeds in obedience to the divine Teachings.
And regarding social salvation Bahá’u’lláh says: "That which is conducive to the regeneration of the world and the salvation of the peoples and kindreds of the earth hath been sent down from the heaven of the utterance of Him Who is the Desire of the world. Give ye a hearing ear to the counsels of the Pen of Glory. Better is this for you than all that is on the earth. Unto this beareth witness My glorious and wondrous Book (Tablets of Bahá’u’lláh p 223)." And, He further revealed that: "The most beloved of all things in my sight is justice. Turn not away therefrom if thou desirest Me (Arabic Hidden Words #2)." Thus it is that the emphasis associated with salvation changes with the unfolding, spiritually progressive education, revealed by Moses, then Christ and then Bahá’u’lláh - from law, to love, and then to love manifested universally - justice.
Thus it is that Bahá’u’lláh brings that promised universal salvation, not only of the individual in the eyes of God, but also of human society. It will be characterized by racial harmony, universal peace and justice in all facets of life on this planet - the long-anticipated 'Kingdom of God on Earth'!
Belief in the uniqueness of Christ stems, for example, from the cherished verses: "For God so loved the world, that he gave his only begotten Son, that whomsoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world; but that the world through him might be saved (John 3:16)." and "For there is one God, and one mediator between God and men, the man Christ Jesus (1 Tim 2:5)." As previously described, the station of the Son is a spiritual station, and because Bahá’u’lláh is the promised return of that reality of the Christ, He, likewise, is that same one Mediator. Thus the answer to all the questions is - yes! But, it is also clear that His function as a Revelator of God's Word is likewise shared by numerous other exalted Figures, including the Prophet Moses, for example. Bahá’u’lláh clarifies this matter by stating two fundamental principles.
a) The Unity of the Prophets: The recognition that all the Prophets do indeed speak the Word of God in Scripture as inspired by the Holy Spirit at different times and places, is acknowledged in the Bible in numerous citations, including: "For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost (2 Peter1:21)." and "Then he said unto them, O fools, and slow of heart to believe all the prophets have spoken... And beginning with Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself (Luke 24:25&27)." About the station of the Prophets, Bahá’u’lláh confirms that (highlighting added): "These Manifestations of God have each a twofold station. One is the station of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost ascribe to them the same attributes, thou hast not erred from the truth. Even as He hath revealed: 'No distinction do We make between any of His Messengers'. For they, one and all, summon the people of the earth to acknowledge the unity of God, and herald unto them the Kawthar (abundance) of an infinite grace and bounty. They are all invested with the robe of prophethood, and are honored with the mantle of glory. The other station is the station of distinction, and pertaineth to the world of creation, and to the limitations thereof. In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfils a definite mission, and is entrusted with a particular Revelation... Otherwise, in the eyes of them that are initiated into the mysteries of Divine wisdom, all their utterances are, in reality, but the expressions of one Truth (Gleanings pp 50-51)." Thus does Bahá’u’lláh explain the meaning of the expression 'one and only mediator between God and man' when applied to one or all the Prophets of God because their essence is one and the truths they utter are likewise one.
b) Revelation is Progressive: that is, God guides humanity from its primitive beginnings through continually maturing spiritual states and attitudes, until it reaches the maturation associated with the establishment of the Kingdom on Earth, to be accomplished by Christ's Return in the Glory of the Father. About this Bahá’u’lláh says: "Contemplate with thine inward eye the chain of successive Revelations that hath linked the Manifestation of Adam with that of the Bab (please see the Appendix for a description of the Bab). I testify before God that each one of these Manifestations hath been sent down through the operation of the Divine Will and Purpose, that each hath been the bearer of a specific Message, that each hath been entrusted with a divinely-revealed Book and been commissioned to unravel the mysteries of a mighty Tablet. The measure of the Revelation with which every one of them hath been identified had been definitely fore-ordained... (Gleanings pp 74-75)." Further, Biblical light on the matter of Christ's uniqueness is provided by two Biblical statements, as follows: "Jesus saith unto him (Thomas), I am the way and the truth and the life: no man cometh to the Father, but by me (John 14:6)." This statement is further elucidated and clarified in that same Bible Chapter which anticipates the Coming of Bahá’u’lláh, as follows: "These things I have spoken unto you being yet present with you. But the Comforter which is the Holy Ghost, whom the Father will send in my name he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you (John 14:25-26)." Thus do we anticipate the Revelation of such principles and teachings by Bahá’u’lláh, as are designed to lead humanity to attain that ultimate goal of spiritual progress after a long period development - the establishment of the Kingdom of God on Earth.
Regarding the Resurrection of Jesus, many Christians believe that the physical body of Christ was crucified in atonement for our sins, that He was buried, that on the third day after His Crucifixion, His physical body was resurrected, and that He ascended into heaven, but only after He appeared to many of His followers. Christ did say, however that: "It is the spirit which gives life, the flesh is of no avail. The words that I have spoken unto you are spirit and life (John 6:63)" and "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit (John 3:6)." Thus it seems clear that it is not His physical body that profits believers, rather His Teachings or Word, born of the Spirit, which give spiritual rather than physical life.
This thought is further supported by the possibility that the appearances of the resurrected Christ after the Crucifixion may not have involved the physical body of Jesus, but rather, awareness by the followers of His spiritual reality. For example, Paul says that, after Jesus' Resurrection: "... he was seen of Cephas, and then of the twelve: After that, he was seen of above five hundred brethren at once; of whom the greater part remain as of this present, but some are fallen asleep. After that he was seen of James; then of all the apostles. And last of all he was seen of me also... (1 Corinthians 15:5-8)." But intriguingly, Paul's own encounter with the Christ is described in the following terms: "And as he journeyed, he came near Damascus: and suddenly there shined around him a light from heaven: and he fell to earth, and heard a voice saying unto him, Saul, Saul, why persecutist thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutist... (Acts 9:3-5)." So Paul saw only a 'light from heaven', and although his experience was long after the crucifixion, it is possible that the numerous appearances of the others that he mentioned were also of a 'spiritual nature' such as was his own evidently.
This approach to understanding the resurrection Christ is confirmed in the Bahá’í Writings, as summarized in the following statement: "We do not believe that there was a bodily resurrection after the crucifixion of Christ, but that there was a time after His ascension when His disciples perceived spiritually His true greatness and realized He was eternal in being. This is what has been reported symbolically in the New Testament and been misunderstood. His eating with His disciples after resurrection is the same thing (High Endeavors pp 69-70)."
What then did Christ mean when He commented on Resurrection saying: "... I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die... (John 11:25-26)." Note that because Jesus says, in the present tense, that He is the Resurrection even before the Crucifixion, the use of the term must be spiritually symbolic. Note the further employment of such symbolism when he says that: "Now you are the body of Christ and individual members of it (1 Cor 12:27)." and "... and He (Christ) is the head of the body, the church (Col 1:18)." This is yet another matter of the 'body' that must be spiritually understood.
Finally, Abdu'l-Baha confirms that such expressions are spiritually symbolic, having the following meaning: "Therefore, we say that the meaning of Christ's resurrection is as follows: the disciples were troubled and agitated after the martyrdom of Christ. The Reality of Christ, which signifies His teachings, His bounties, His perfections and His spiritual power, was hidden and concealed for two or three days after His martyrdom, and was not resplendent and manifest. No, rather it was lost, for the believers were few in number and were troubled and agitated. The Cause of Christ was like a lifeless body; and when after three days the disciples became assured and steadfast, and began to serve the Cause of Christ, and resolved to spread the divine teachings, putting His counsels into practice, and arising to serve Him, the Reality of Christ became resplendent and His bounty appeared; His religion found life; His teachings and His admonitions became evident and visible. In other words, the Cause of Christ was like a lifeless body until the life and the bounty of the Holy Spirit surrounded it (Some Answered Questions pp 103-105)."
Therefore, from the Writings of the Bible and the Bahá’í Faith, it is indicated that the promise of resurrection to eternal life is a matter of the spirit, not the body.
An important aspect of providing such answers for expectant Christians, is both to introduce the Biblically-forecast Promised Ones, that is, the Central Figures of the Bahá’í Faith, as well as to highlight the extensive fulfilment of the Biblically forecast 'end time' events associated with Their coming. Included among these Biblical references (listed at the end of this Appendix), are those that point to the unique mandate of these particular Promised Ones to interpret Holy Scripture; and in the process, reveal necessary principles for authoritatively answering those questions that Christians most frequently ask.
That there are two Holy Figures expected at the 'end time' is perhaps surprising, but this fact is Biblical, as the following references confirm:
(1) 'for those that look for Him', the promised return of the Christ1,2, but in addition,
(2) the coming of the 'preparatory messenger'3, and the 'Return of Elijah before the great and dreadful Day of the Lord'4,5.
(3) The 'two anointed ones who stand by the Lord of the whole earth'6.
(4) The two central Figures of the Book of Revelation: the 'Lamb that was slain'7, and 'He Who sits upon the throne of Glory'8,9, both of Whom possess the same attributes of 'blessing, honour, glory and power'10,
(5) the two roots of the 'tree of Life' that brings forth 'the fruits of God for the healing of nations'11, and finally,
(6) the 'third woe' bringing the 'judgement' that follows the 'second woe quickly'12.
Ezekiel enjoined us to look to the 'east' of the Holy Land for the return13. In Persia to the east, the first expected Holy Figure, called the BAB, arose in 1844 AD and proclaimed Himself to be the 'preparatory messenger', the first of the two Promised Ones. Note that Ezekiel in this verse refers to the 'gate', through which the 'Glory of God' would come. Surprisingly, the word 'BAB' is a title which means the 'Gate'. The date 1844 AD was historically one of great expectancy for vigilant Christians, because that year is a date which also coincides with Daniel's expected 'cleansing of the sanctuary' at the 'time of the end' after '2300-days' (days = years)14,15 of 'desolation'16,17.
Accordingly, the BAB inaugurated the Bahá’í Era of 'cleansing' fulfilment styled Biblically as the '1000 years' or the Millennium18, as well as the 'Kingdom of God on Earth'19. The BAB's Mission as the 'Gate' echoes that of John the Baptist, in that the BAB was to 'prepare the way' for One much greater than He, Whom He styled as the 'Glory of God'20-24. The BAB indicated that this 'Glory' would 'come quickly'25, in only 19 years after His Own Declaration, that is, during 1863 AD, at the end of the '1290 days' (years) after the 'abomination was set up'26. After 'saving' many thousands of souls, and thus completing His Mission most successfully, the Bab was cruelly 'slain' or martyred27,28 in 1850 AD, in a fashion tragically parallelling that of Christ. The Bab never met the 'Glory' Whose way He prepared.
As promised, in 1863 AD, the second Holy Figure, then a prisoner in Baghdad, Iraq, in the country the ancients called 'Assyria'29-30, publicly declared that He was indeed the second Holy One promised for all Faiths, and Biblically described as the 'one shepherd of all the folds'31, the 'Son of man come in the glory of the Father'*32, the King on 'the throne of glory'*33-35. The title of this second Holy One is Bahá'u'lláh, a 'new name'36,37 meaning the 'Glory of God'13,20-24 as required above. He revealed the promised New Gospel, the 'Book in His right hand'38 which He was to 'open', and from which He was to 'remove the seals' to explain the true meanings of Scripture. That same Book is also referred to as the 'New Jerusalem descended from heaven'39,40, the foundation of the Kingdom of God on Earth. In 1852 AD, Bahá'u'lláh had become aware of His Mission by a visitation of the Holy Spirit, in the form of the 'Maid of Heaven' while confined in chains in a dungeon of Teheran. After a Biblically-promised Ministry of 40 years41,42, during which He was indeed 'shown marvellous things' regarding the evolution of the Kingdom on Earth, He ascended in 1892 AD.
But Bahá'u'lláh had already appointed His son, Abdu'l-Baha (his name means 'servant of the Glory') as the 'Center of the Bahá’í Covenant', that is, Malachi's 'messenger of the Covenant'43. While neither a Prophet nor a Manifestation, the very important functions bestowed upon this 'servant' were: to lead the faithful, to interpret Scripture without error, to educate the believers, and to maintain the unity of the Bahá’í Faith without serious schism. He was promised divine assistance to perform these awesome tasks, and was eminently successful in doing so despite numerous challenges from enemies of the new Faith. He ascended in 1921 AD after bringing the Bahá’í Faith to Europe, Canada and the USA during His extensive journeys.
Abdu'l-Baha in turn appointed Shoghi Effendi Rabbani, whose name means the 'zeal of the Lord'44, to carry on as Guardian of the Bahá’í Faith, and the builder of its Administration. He indeed built the Bahá’í governance framework 'on the shoulders of Bahá’u’lláh' in accord with Isaiah's forevision, and ascended in 1957 AD. The crown of that governance structure is known as the Universal House of Justice44, the senior world Institution of the Bahá’í Faith located on Biblically-blessed Mount Carmel and surrounding area45-49 in the Holy Land as promised50-51. This Institution was first elected in 1963 AD, a 'blessing' at the end of the '1335 days'52 (years). It continues its supreme governance function from that day to this and then to the end of the Millennium53, after which the next Manifestation of the Holy Spirit is anticipated.
Please direct your questions to: BCOI9@yahoo.ca
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