Course:Meetings for teaching/Life of Prophets/Jesus

Christ (Some Answered Questions, Chapter 6)

1 Afterwards Christ appeared, saying, “I am born of the Holy Spirit.” If it is easy today, among Christians, to acknowledge the truth of this claim, at the time it was very difficult. Thus, according to the text of the Gospel, the Pharisees said, “Is this not the son of Joseph of Nazareth, whom we know? How then can he say, ‘I have come down from heaven’?”2

2 Briefly, this Man, Who appeared lowly in the eyes of all, arose nonetheless with such power as to abrogate a fifteen-hundred-year-old Dispensation, notwithstanding that the least deviation from its laws would expose the offender to grave danger and bring about his death and annihilation. Moreover, in the time of Christ the general morals and manners of the Israelites had become entirely confused and corrupted, and Israel had fallen into a state of utmost degradation, misery, and bondage. At one time they fell captive to the Chaldeans and the Persians; at another they were under the yoke of the Assyrian Empire. One day they became the subjects and vassals of the Greeks; another they were subjugated and humiliated by the Romans.

3 This young Man, Christ, through an extraordinary power abrogated the ancient Mosaic Law and undertook to reform the morals of the people. He once again laid the foundation of eternal honour for the Israelites—nay, He undertook to rehabilitate the fortunes of the entire human race—and spread abroad teachings that were not reserved for Israel alone but formed the basis for the universal happiness of human society.

4 The first to arise to destroy Him were the Israelites—His own people and kindred. And to outward seeming they indeed overcame Him and reduced Him to utter abasement, till at last they crowned Him with the crown of thorns and crucified Him. But this Man, while outwardly immersed in deepest affliction, proclaimed: “This Sun will rise, this Light will shine resplendent, My grace will encompass the world, and all Mine enemies will be confounded.” And even as He spoke, so it came to pass, for all the kings of the earth were unable to resist Him. Nay, all their standards were cast down, while the standard of that Wronged One was raised to the loftiest heights.

5 Is this at all possible in accordance with the rules of human reason? No, by God! Then it is clear and evident that this glorious Being was a true Educator of the world of humanity and that He was aided and assisted by a divine power.

Outline for Chapter on Jesus Christ

I. Christ Faced Enormous Obstacles and Overcame Them Tremendously

A. The Severe Obstacles and Resistance Faced by Christ

• Scorned origins and difficult claim: Proclaimed He was born of the Holy Spirit, a claim met with severe derision and incredulity by contemporaries who viewed Him merely as the ordinary son of Joseph of Nazareth.
• Lowly outward station: Appeared lowly and insignificant in the eyes of all, possessing no worldly status or political backing.
• Extreme peril of religious reform: Arose to abrogate an entrenched, fifteen-hundred-year-old Mosaic Dispensation—a system where even the slightest deviation normally carried the penalty of death and destruction.
• Corrupt and degraded society: Emerged at a time when the morals, manners, and social fabric of the Israelites were thoroughly corrupted, and the nation itself had fallen into a state of utmost misery, subjugation, and humiliation under successive foreign empires (Chaldeans, Persians, Assyrians, Greeks, and Romans).
• Betrayal and outward defeat by His own kin:

1. His own people and kindred, the Israelites, were the very first to arise to destroy Him.
2. To outward appearances, His adversaries triumphed over Him completely, subjecting Him to the crown of thorns, extreme humiliation, and crucifixion.

B. His Tremendous Triumph and Extraordinary Accomplishments

• Abrogation of the ancient law: Successfully altered and superseded the ancient Mosaic Law through extraordinary power.
• Moral and civilizational renewal:

1. Re-established eternal honor for Israel and reformed the corrupted morals of the populace.
2. Extended His mission beyond national boundaries to rehabilitate the fortunes and secure the universal happiness of all human society.

• Prophetic certainty amidst crucifixion: While outwardly facing utter destruction, He boldly proclaimed that His light would shine resplendent, His grace would encompass the entire world, and His enemies would be confounded.
• Universal spiritual sovereignty: Overthrew the standards of the greatest worldly powers; the kings of the earth could not extinguish His influence, while His own standard was elevated to the highest heights.

II. A True Educator Faces Great Obstacles and Overcomes Them

A. The Inadequacy of Purely Human Reason

• By ordinary human reason and natural worldly dynamics, a solitary, lowly youth rejected and crucified by His own people cannot conquer the world or found a universal moral civilization.
• Outwardly reduced to absolute helplessness, an ordinary human being would vanish into historical obscurity rather than cast down empires and reshape global consciousness.

B. The Proof of Divine Assistance

• Overcoming entrenched millennia-old religious codes, systemic moral decay, state-sponsored execution, and the resistance of imperial rulers without worldly army or wealth demands an extraordinary, supernatural power.
• The realization of His prophetic declarations across all continents serves as visible, empirical evidence of assistance by an all-conquering divine force.

III. Therefore, Christ Was a True Educator

• The Logical Deduction: Because Christ transformed the degraded state of humanity, established universal teachings that outlasted the might of earthly kings, and turned outward abasement into enduring spiritual conquest, it is clear and undeniable that this glorious Being was a true Educator of the world of humanity.

Study Questions

Paragraph 1

What claim did Christ proclaim when He appeared, and how was it received in His time?

He claimed, "I am born of the Holy Spirit"; while Christians accept this readily today, at that time it was exceedingly difficult for people to acknowledge.

What objection did the Pharisees raise against Christ according to the Gospel?

They questioned His claim of having come down from heaven by pointing out His familiar earthly origins, saying: "Is this not the son of Joseph of Nazareth, whom we know? How then can he say, ‘I have come down from heaven’?"

Paragraph 2

What daring religious action did Christ take despite being viewed as lowly in the eyes of all?

He arose with such power as to abrogate a 1,500-year-old Dispensation (the Mosaic Law), even though the slightest deviation from its laws ordinarily exposed an offender to grave danger and death.

What was the moral and political condition of the Israelites during the era of Christ's advent?

Their general morals and manners were entirely confused and corrupted, and they had sunk into extreme degradation, misery, and bondage under foreign domination.

Which imperial powers had successively conquered, subjugated, or held the Israelites captive prior to and during this period?

The Chaldeans, Persians, Assyrians, Greeks, and Romans.

Paragraph 3

What dual task did Christ undertake through an extraordinary power?

He abrogated the ancient Mosaic Law and undertook to reform the morals of the people.

Beyond the people of Israel, what was the broader scope and objective of Christ's teachings?

He sought to rehabilitate the fortunes of the entire human race, disseminating teachings not restricted to Israel alone, but designed to serve as the foundation for the universal happiness of all human society.

Paragraph 4

Who were the first to arise to destroy Christ, and what outward abasement did they inflict upon Him?

His own people and kindred, the Israelites, were the first to arise against Him; they appeared to overcome Him, crowned Him with thorns, and crucified Him.

What prophecy did Christ make while immersed in apparent defeat and affliction?

He proclaimed: "This Sun will rise, this Light will shine resplendent, My grace will encompass the world, and all Mine enemies will be confounded."

How was Christ's prophetic declaration fulfilled in history despite the power of earthly rulers?

All the kings of the earth proved powerless to resist Him; their standards were ultimately cast down while the standard of the crucified Christ was exalted to the loftiest heights.

Paragraph 5

Why cannot Christ's ultimate triumph over earthly powers be explained by conventional human reason?

Because from a purely human and rational standpoint, a solitary, abased, and crucified youth could not possibly overturn powerful empires and conquer the hearts of humanity without divine assistance.

What definitive conclusion does the text reach concerning Christ's true identity and source of power?

It demonstrates that Christ was a true Educator of the world of humanity, aided and assisted by a transcendent divine power.

The following, moreover, covers some of the same ground, but also focuses on logical appeals to be made to Jews. If this is the short version of the course, you can skip to the 6th paragraph (speaking of Christ).

Talk on 9 November 1912 at Home of Mr. and Mrs. Arthur J. Parsons, Washington, D. C.

"The address delivered last evening in the Jewish synagogue evidently disturbed some of the people, including the revered rabbi who called upon me this afternoon. Together we went over the ground again, which I shall now review for your benefit.

"It was not possible to make the subject completely plain to the rabbi last night, as he was very much pressed for time, but today the opportunity was sufficient for a reconsideration of the statements in detail. I wish you to understand them thoroughly and memorize them in order that you may discourse with the Jews and thus, perchance, become instrumental in leading them aright.

"The quintessence of our subject was this: What is the mission of the Prophet, and what is the object of a divine law? In answer we stated: There is no doubt that the purpose of a divine law is the education of the human race, the training of humanity. All mankind may be considered as pupils or children who are in need of a divine Educator, a real Teacher. The essential requirement and qualification of Prophethood is the training and guidance of the people. Therefore, we shall first consider the efficacy of the teachings of those who have been followed and accepted as the Prophets of God. The question that must be answered is: Have They taught mankind? Have They proved Themselves efficient Educators?

"Among Them was Moses. We find that He appeared as the leader of the children of Israel during a period of their captivity. They were in a state of extreme humiliation, ignorance and heedlessness, living in a very lowly manner in Egypt under conditions of life worse than death. Imagine an ignorant people, downtrodden and oppressed, thoughtless, negligent and mentally darkened, held in subjection as slaves. Moses was appointed for their deliverance and training. He guided them, led them out of bondage into the Holy Land, uplifted them from ignorance and despair, trained them so that they rose from a condition of lowliness and subjection into one of honor and importance, and enabled them to reach a high degree of perfection. They became proficient in sciences and arts, attained a lofty plane of civilization, honorable and esteemed among nations, whereas formerly they had been lowly and despised. They were ignorant; they became intelligent, finally reaching that period of supremacy and power witnessed in the Solomonic sovereignty. Their name became widespread throughout the world, and they were esteemed for distinct virtues. Even the philosophers of Greece went to Palestine to drink from the fountains of their wisdom and sit at the feet of their sages. All these facts prove that Moses was a Prophet and a Teacher.

"As to Christ: He was a single, unique and lowly individual Who appeared at a time when the Israelitish nation had fallen from the heights of its glory to the lowest condition of bondage and contempt, subject to the tyranny of the Roman Empire, living under a yoke of humiliation, ignorant and negligent of God. The historical records of the Holy Books confirm these statements. Christ--this single and unique Personage--appeared amongst these despised and degraded people, reflecting a divine power and the potency of the Holy Spirit. He unified the various peoples and nations of the world, brought them together in fellowship and agreement and gathered them beneath the overshadowing protection of one Word. His prestige and mention were not confined to the children of Israel alone, who were at that time a limited race and people, but His spiritual power had also permeated and united great influential nations who had been warlike and hostile, such as the Romans, Greeks, Egyptians, Chaldeans, Syrians and Assyrians. He dispelled their hostility, healed their hatred, made them a united people, and by His Word created the utmost love amongst them so that they advanced immeasurably in the degrees of education and human perfection, thereby attaining a never-ending glory.

"The Jews had become dispersed and widely scattered. This single and unique Personage overcame all the then known world, founding an everlasting sovereignty, a mighty nation indeed. Such a result proved Him to be a great man, the first Educator of His time, the first Teacher of His period. What proofs could be greater than these? What would be more convincing than this evidence that a single individual resuscitated so many nations and peoples, unified so many tribes and sects, removed so much warfare and hatred? Undoubtedly, such accomplishment could be wrought only through the power of God and not by mere human effort, which is altogether incapable of producing these mighty results.

"When Christ appeared, the Jews pronounced Him an enemy of Moses. Pharisaical rabbis of that age declared Him to be the destroyer of the Mosaic law and the institutes of the Torah. They proclaimed that He would bring great misfortune to the people of Israel, considering Him the violator of the holy Sabbath and destroyer of the Temple of Solomon. Therefore, they turned away from Him. Let us investigate this and discover whether such accusations were true or false. We will find that in reality Christ caused the name and prestige of Moses to become widespread. Through His efforts and teaching the Book of Moses, the Bible, became known everywhere. In fifteen hundred years there had been but one translation of the Old Testament, the Torah, which translation was made from Hebrew into Greek. But through the instrumentality of Christ's message and teachings it was translated into six hundred tongues and spread to every part of the world. All the kings and prophets of Israel were unable to promulgate the teachings of Judaism and the name of Moses beyond the borders of Palestine, whereas through Christ Judaism became an established religion in Asia, Africa, Europe and the world generally. Through the message of Christ, Moses was everywhere proclaimed a Prophet of God and His Book the Book of God. Shall we consider this Personage an enemy or a friend of Moses?

"Justice is needed; we must render fair judgment upon this question. Had He been an enemy, He would not have allowed the name and teachings of Moses to become widespread in the world. He would not have promulgated the law and principles of the Torah. Would there have been any mention of Moses in America? Could even the name of Judaism have reached this part of the world through any other instrumentality? Undoubtedly, it was owing to the blessed agency and influence of Christianity that Judaism became established in this western world. Moses had no better friend and sympathizer than Christ. Consider how the illiterate among the Israelites conceal the reality of these facts and continue the delusion that Christ was an enemy of Moses. All Christians believe in Moses. They declare that He was a Man of God, the Interlocutor and Prophet of God, that His Book was the Book of God, that the people of Israel were the people of God and that all the prophets of Israel were valid and true. They offer unlimited praise, sincere eulogy, and manifest unlimited love for the religion of Moses. What harm comes from this? And if the Jews should say that Christ was also the Word of God, the Spirit of God, what harm could follow this statement? Just these few words would be the cause of reconciling the Christians and Jews. The Christians accept Moses and His Book. What harm have they suffered on account of this belief? Have they lost anything because of it?

"In answer to all these questions the rabbi answered, "No."

"We continued: What harm could result if the Jews were in a similar attitude toward Christianity, declaring that Christ was the Word of God, that the Gospel is the Book of God? Such an attitude as this would cause the enmity of many centuries to pass away. If we declare that Moses was the Prophet of God and that His Book was the law of God, does it harm our religious standpoint? Not at all. Furthermore, every nation is proud of its great men and heroes even though those great ones may have been atheists or agnostics. Today France glorifies Napoleon Bonaparte, saying, "He was a French military genius," whereas, in reality, he was a tyrant. They say, "Voltaire was ours," although Voltaire was an atheist. "Rousseau was a great man of this nation," and yet Rousseau was irreligious. France is proud of these great men. Feasts are held commemorating them, their names are perpetuated in special days, their memories treasured in prominent places, and there is music and celebration in their honor. The nation is proud of them. And now, do you consider these great men of France greater than Jesus of Nazareth? It is evident that in comparison with Jesus Christ they are as nothing. Consider the grandeur and majesty of Jesus in contrast with such men as we have mentioned. Consider Him from the standpoint of fame and renown. Where is the station of Christ, and where is their station? What comparison is there? In reality, Christ is incomparable. What harm, then, could come from your declaration that Jesus of Nazareth was a great man of Israelitish birth and, therefore, we love Him? That we have given to the world a great man indeed? That this mighty Personage, Whose Word has spread throughout the world, Who has conquered the East and the West, was an Israelite? Should you not be proud of Him? When you glorify and honor the memory of Christ, rest assured that the Christians will take your hands in real fellowship. All difficulty, hesitancy and restraint will vanish. Consider the troubles and persecutions heaped upon you in Russia for your fanaticism of unbelief. And you must not think that this is ended.

"This humiliation will continue forever. The time may come when in Europe itself they will arise against the Jews. But your declaration that Christ was the Word of God will end all such trouble. My advice is that in order to become honorable, protected and secure among the nations of the world, in order that the Christians may love and safeguard the Israelitish people, you should be willing to announce your belief in Christ, the Word of God. This is a complete statement; there is nothing more. Is it not thoughtless, ignorant prejudice which restrains you from doing so? Declare that, verily, the Word of God was realized in Him, and all will be right.

"The rabbi thoughtfully said, "I believe that what you have said is perfectly true, but I must ask one thing of you. Will you not tell the Christians to love us a little more?"

"We replied, "We have advised them and will continue to do so.""

('Abdu'l-Bahá, Promulgation of Universal Peace, pp. 411-415)

You may use the following outline for aid in retaining the arguments.

Introduction and Context

• Setting the Scene: Reviewing the discourse following the previous evening's address at the Jewish synagogue and the subsequent private meeting with the revered rabbi.
• Primary Purpose: Equipping the listeners with arguments and perspectives to engage in constructive dialogue with Jewish communities.

The Purpose of Divine Law and the Criterion of Prophethood

• Fundamental Premise: The object of divine law is the moral and spiritual education and progressive training of the human race.
• Criterion of Prophethood: A true Prophet is recognized by Their practical efficacy as a divine Educator—raising people from ignorance and debasement to civilization.

Historical Proofs of Divine Educators

Moses as an Educator

• Delivered the children of Israel from severe captivity, ignorance, and oppression in Egypt.
• Uplifted the people into an advanced civilization marked by sciences, arts, and moral order, culminating in the Solomonic sovereignty.

Jesus Christ as an Educator

• Appeared as a solitary, humble figure during a period of Roman domination and national decline.
• Transformed and united historically hostile nations (Romans, Greeks, Egyptians, Syrians) under the principle of divine fellowship and love.

Reframing the Relationship Between Christ and Moses

• Refuting Charges of Enmity: Addressing traditional accusations that Christ came to destroy the Torah or abolish the Mosaic dispensation.
• Christ as the Promulgator of Moses:
  • Through Christianity, the Hebrew Scriptures were translated into hundreds of languages and disseminated worldwide.
  • Revering Moses as a Prophet of God became an established belief globally through Christian transmission.

Mutual Recognition, Heritage, and Reconciliation

• Symmetry in Reverence: Christians revere Moses without diminishing their faith; acknowledging Christ as the Word of God brings no loss to Jewish belief.
• National Heritage: Just as nations honor their notable historical figures, the Jewish people can recognize and take pride in Jesus of Nazareth as an Israelite of world-historical significance.
• Resolution of Historic Prejudice: Overcoming mutual antagonism to foster fellowship, peace, and mutual security.

Conclusion

• The Rabbi's Response: Acknowledging the validity of the argument while requesting greater love from Christians toward the Jewish people.
• Closing Affirmation: The speaker's continued commitment to counseling Christian audiences toward goodwill and mutual respect.

Study Questions

Paragraphs 1 & 2

Why was the rabbi disturbed by the talk given in the synagogue, and what opportunity arose the following afternoon?

The address given in the synagogue had disturbed some listeners, including the rabbi; because he had been pressed for time the previous evening, he visited the next afternoon to review the statements thoroughly in detail.

Why did 'Abdu'l-Bahá instruct His listeners to understand and memorize these arguments?

So they could engage in knowledgeable dialogue with the Jewish people and potentially be instrumental in leading them aright.

Paragraph 3

What is defined as the central mission of a Prophet and the object of divine law?

The object of divine law is the education and training of the human race, viewing all mankind as pupils or children in need of a true divine Educator.

What primary criterion or test does the text propose to evaluate the claim of any Prophet?

Whether They have actually taught and trained mankind, proving Themselves to be efficient Educators by the efficacy of Their teachings.

Paragraph 4

What was the condition of the Israelites when Moses appeared to deliver them?

They were in extreme captivity, humiliation, ignorance, and despair in Egypt, living under conditions described as "worse than death."

What cultural, scientific, and political height did the Israelites reach under Moses’ guidance?

They became proficient in arts and sciences, attained a high degree of civilization, reached the peak of power and supremacy seen during Solomon's reign, and attracted Greek philosophers to seek their wisdom.

How does the transformation of the children of Israel prove Moses' Prophethood?

Because elevating an ignorant, downtrodden slave population into an enlightened, world-renowned civilization requires the transformative power of a divine Educator.

Paragraph 5

What was the state of the Jewish nation at the time of Jesus Christ's appearance?

They had fallen from their previous glory into deep degradation, bondage, and humiliation under the tyranny of the Roman Empire, becoming ignorant and negligent of God.

What extraordinary social and spiritual feat did Christ achieve among hostile nations?

Through the potency of the Holy Spirit, He dispelled the hatred of mutually hostile, warlike nations—such as the Romans, Greeks, Egyptians, Chaldeans, Syrians, and Assyrians—uniting them under the overshadowing protection of one Word.

Paragraph 6

What evidence demonstrates that Christ was the foremost Educator of His era?

A single, solitary individual revived multiple nations, unified scattered tribes and sects, removed deep-seated animosity, and founded an enduring spiritual civilization that overcame the known world.

Why could Christ's accomplishments not be attributed to mere human power?

Because mere human power is completely incapable of producing such immense historical, moral, and unifying results across multiple warring empires.

Paragraph 7

What accusations did the Pharisaic rabbis bring against Christ when He appeared?

They accused Him of being an enemy of Moses, a destroyer of the Mosaic law and Torah, a violator of the Sabbath, and the destroyer of Solomon's Temple.

How did Christ actually affect the prestige of Moses and the distribution of the Hebrew Scriptures?

While the Old Testament had only been translated once (into Greek) over 1,500 years, Christ's message caused the Torah to be translated into 600 languages and distributed globally, establishing Moses' name across Asia, Africa, Europe, and the world.

Could the kings and prophets of Israel have accomplished this global spread alone?

No; all the kings and prophets of Israel were unable to promulgate the teachings of Judaism and the name of Moses beyond the borders of Palestine.

Paragraph 8

How did the agency of Christianity affect the recognition of Judaism in the Western world, including America?

It was solely through the agency and influence of Christianity that Moses and Judaism ever became known and revered in the Western hemisphere, such as in America.

What is the attitude of Christians toward Moses, His Book, and the prophets of Israel?

Christians revere Moses as a Man of God, the Interlocutor and Prophet, uphold His Book as the Word of God, and offer sincere love and praise for the religion and prophets of Israel.

What single declaration does 'Abdu'l-Bahá suggest the Jewish people make to achieve immediate reconciliation with Christians?

To declare that Christ was likewise the Word of God and the Spirit of God.

Paragraphs 9 & 10

What secular comparison does the text draw using France and its national figures?

France glorifies, celebrates, and takes national pride in figures like Napoleon (a tyrant), Voltaire (an atheist), and Rousseau (an irreligious thinker), despite their profound moral flaws.

How does this French national pride highlight an inconsistency in rejecting Jesus?

If nations take immense pride in flawed or irreligious historical figures, Jewish people should be far prouder of Jesus of Nazareth, an Israelite whose fame, grandeur, and moral teachings conquered the East and the West.

What prophetic warning did 'Abdu'l-Bahá deliver concerning the future persecution of Jews in Europe?

He pointed to the persecutions in Russia and warned that the humiliation would not end there, predicting that a time might come when Europe itself would arise against the Jewish people.

Paragraphs 11 & 12

According to 'Abdu'l-Bahá, what simple acknowledgment would dismantle prejudice and bring protection to the Jewish people?

Setting aside thoughtless prejudice and openly announcing that Jesus Christ was the realized Word of God.

How did the rabbi respond to 'Abdu'l-Bahá’s reasoning, and what request did he make?

The rabbi conceded that the statements were completely true, but requested that 'Abdu'l-Bahá ask the Christians to show more love toward the Jewish people, to which He affirmed that He had already done so and would continue.

Read the following dialogue to contemplate the themes above in greater depth.

Miriam: David, I’ve been reading deeper into ’Abdu’l-Bahá’s writings, and honestly, a lot of what he says about unity and ethics really resonated with me. But then I hit a wall. In several talks, he directly appeals to Jews to accept Jesus, and I just felt this deep resistance rise up. I want to have a completely open, candid conversation about it, because from where I stand as a Jew, that step isn't just difficult—it feels like an impossibility.

David: I appreciate you bringing this up so directly, Miriam. It is an emotionally and historically heavy subject, and I’d love to walk through it together with total honesty. What was the first thing that triggered that resistance?

Miriam: Firstly, as Jews, our foundational commandment is the Shema: we worship God alone. The absolute oneness of God is non-negotiable. Yet Christians deify Christ and profess the Trinity. How could we as Jews ever accept that without betraying God? The Torah explicitly warns us about this in Deuteronomy 13:

If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder, and if the sign or wonder spoken of takes place, and the prophet says, “Let us follow other gods” (gods you have not known) “and let us worship them,” you must not listen to the words of that prophet or dreamer. The Lord your God is testing you to find out whether you love him with all your heart and with all your soul. It is the Lord your God you must follow, and him you must revere. Keep his commands and obey him; serve him and hold fast to him. That prophet or dreamer must be put to death for inciting rebellion against the Lord your God, who brought you out of Egypt and redeemed you from the land of slavery.

— Deuteronomy 13:1–5

If a figure points people to worship someone or something other than the One God of Israel, we are commanded to reject them—regardless of what signs they perform.

David: That passage in Deuteronomy is sacred protection against idolatry, and Bahá’u’lláh completely affirms that premise: God is absolute, unapproachable, and has no partner or equal. The Bahá’í Writings explain the station of Christ using the analogy of a polished mirror and the sun.

Imagine a pure, flawless mirror held up to the sky. The mirror perfectly reflects the light, warmth, and image of the sun. The sun itself hasn't descended from the heavens or squeezed into the glass; it remains transcendent. Yet, if someone looks at the reflection and says, "There is the sun," they speak the truth regarding the light being revealed. That is how we understand Christ saying, "He who has seen me has seen the Father." He was the mirror reflecting God’s divine attributes to humanity. Over centuries, theological traditions concretized that mystery into literal flesh-and-blood deification and complex dogmas. But in His essential reality, Christ was calling humanity back to the single, unsearchable God.

Miriam: That is a plausible explanation to me. But I'm not fully persuaded about Christ. When ’Abdu’l-Bahá argues that Christ’s extraordinary divine power is proven because His message conquered the Roman Empire, it seems to me to overlook plain historical sociology. While many were inspired by Christ's teachings, look at the actual sociopolitical dynamics: Emperor Constantine’s conversion, the adoption of Christianity as the official state religion, Paul’s strategic framing to appeal to Gentiles, and the practical logistical infrastructure of Roman roads and trade routes. Isn't that earthly politics rather than pure divine triumph?

David: There’s no question those material factors existed. Spiritual power always interacts with the mundane world; God works within history, through geography, institutions, and human choices. But historical forces alone don't explain the initial spark. Think of it as a kind of spiritual punctuated equilibrium. Long before Constantine, when being a Christian meant facing the Colosseum or utter ruin, an unlettered, impoverished group carried a message that completely remade human values and conscience across pagan Rome. Roads and emperors provided the channels, but the moral fire that swept through those channels came from a singular, transformative Educator.

Miriam: Okay, but the Messianic prophecies in the Hebrew Bible are about much more than an inspiring moral teacher. In Judaism, the proof of the Messiah isn't spiritual influence or religious expansion. It requires the concrete realization of prophetic milestones: universal world peace, the beating of swords into plowshares, the end of all warfare, the ingathering of the Jewish exiles to their homeland, and the rebuilding of the Temple. None of that happened after Christ. In fact, our exile deepened, and the Second Temple was razed to the ground.

David: That’s a fair and vital distinction. Bahá’ís understand biblical prophecy through two lenses. First, many prophecies are spiritual and figurative rather than physical—the "Temple" can signify the living sanctuary of the divine Covenant, and the "sword" can represent human hostility transformed by love.

Second, we believe Hebrew scripture foresaw multiple distinct epochs. Some prophecies did point to the suffering and spiritual renewal inaugurated by Christ, but the grand visions of universal peace, the gathering of the exiles, and the establishment of international order were destined for a later, culminating age. In the Bahá’í view, those global promises find their historical dawn in the contemporary era with Bahá’u’lláh: the physical return of the Jewish people to their ancestral land, the emergence of global human rights frameworks, and the hard, necessary work of building collective international peace.

Miriam: But that brings me to another major obstacle. Why does ’Abdu’l-Bahá speak so readily about Christ "abrogating" the Mosaic Law? In Genesis 17:7, God promises Abraham:

I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you.

— Genesis 17:7

The Torah says "everlasting Covenant." The mitzvot are our identity. We can’t just abandon them and still maintain our heritage.

David: From our viewpoint, your heritage is profoundly spiritual, not merely ethnic or ceremonial. God's bond with humanity isn't confined to physical descent; we all share in that divine heritage. As you probably know, Jesus himself said in Matthew 5:17:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.

— Matthew 5:17

Miriam: Yes, which makes it all the more jarring when ’Abdu’l-Bahá plainly uses the word "abrogated."

David: Think of it like education across generations. When students move from one grade to the next, a new teacher arrives and updates the classroom rules. Looked at from one side, the old classroom rules have been set aside—abrogated. But looked at from a deeper perspective, the new teacher isn't destroying the old teacher's work; they are carrying its fundamental purpose forward to a higher stage of development. The foundational moral law—justice, compassion, reverence for God—is never canceled; only the temporary social regulations and external ceremonies are updated to suit a changing world.

Miriam: Still, you have to appreciate our wariness. With how ruthlessly Jews have been persecuted throughout history—very much including by Christians—we aren't eager to embrace a message that claims to "fulfill" our heritage by asking us to surrender our traditions.

David: That weariness is entirely justified. While the persecution of Bahá’ís in Iran doesn't match the immense scale, centuries of duration, and modern horror of the Holocaust, it gives us a shared reference point. Despite being martyred, imprisoned, and denied basic rights by the Islamic regime in Iran, Bahá’ís still wholeheartedly accept the divine truth of the Prophet Muhammad and the Qur’an. We separate the divine light of a Messenger from the horrific actions done later in His name by fallible followers. To seek truth means recognizing the sun wherever it rises, regardless of who claims to own it. That's the objectivity ’Abdu’l-Bahá was inviting Jews to embrace.

Miriam: Speaking of that persecution, though, I was also troubled by ’Abdu’l-Bahá’s statement that "the first to arise to destroy Him were the Israelites." To any Jewish ear, that echoes the dangerous anti-Semitic charge of deicide—the claim that Jews collectively killed God, the old "His blood be on us, and on our children" (Matthew 27:24-25) related libel that fueled pogroms for centuries.

David: ’Abdu’l-Bahá utterly abhorred the abuse of the Jewish people and spent His life tearing down those prejudices. When He passed away in 1921, His funeral on Mount Carmel was attended by thousands of people from every background, with eulogies delivered side-by-side by Jewish, Muslim, and Christian leaders mourning Him as a true father and protector, testifying to such a commitment to removal of prejudices.

The Bahá’í teachings unequivocally reject the notion of collective hereditary guilt or permanent deicide. No generation inherits the sins of their ancestors, and individuals are accountable solely for their own choices. At the same time, scripture across all traditions—most notably the Hebrew prophets like Jeremiah and Isaiah—frequently describes moments of spiritual crisis and collective chastisement when a community strays into empty formalism. As ’Abdu’l-Bahá wrote:

...it is recorded in the Torah and confirmed in history that when the Jews became fettered by empty forms and imitations, the wrath of God became manifest.

— ’Abdu’l-Bahá, The Promulgation of Universal Peace, p. 363

He was speaking to that same prophetic pattern found throughout the Tanakh, not justifying hatred or laying blame on subsequent generations.

Miriam: Hearing that distinction helps. But what about his characterization of Second Temple Judaism as being "entirely confused and corrupted"? Historically, that period wasn't some dark age of utter degradation. It was the fertile soil of the Mishnah, vibrant rabbinic scholarship, and universal moral maxims, like Hillel’s famous teaching.

David: That’s a very valid point. ’Abdu’l-Bahá frequently employed strong, sweeping rhetoric to emphasize a stark spiritual contrast—a common oratorical style in the East. He was intimately aware of the noble teachings preserved in Jewish tradition, such as Hillel's famous words:

What is hateful to you, do not do to your fellow: this is the whole Torah; the rest is the explanation; go and learn.

— Shabbat 31a:6, Babylonian Talmud

His core concern wasn't that Jews lacked wise scholars or ethical thinkers, but that human debate, however brilliant, can never take the place of fresh, living divine guidance. Over time, purely human institutions risk getting weighed down by rigid ritualism, obsolete social codes, and sectarian friction. His argument was that Jesus was a supreme Luminary who emerged from within the heart of Israel. In his eyes, recognizing Christ’s contribution isn't a betrayal of Jewish heritage—it's acknowledging a son of Israel who shaped world history, while retaining the true spiritual essence of your roots.

Embracing this doesn't mean erasing your ancestry or your pride in Jewish heritage. Shoghi Effendi, the Guardian of the Bahá’í Faith, addressed this directly when an individual of Jewish descent asked how they should identify themselves:

You certainly, as your father feels, should never wish to disassociate yourself from a group of people who have contributed as much to the world as the Jews have. On the other hand your actual religion today is Bahá’í, and he feels that Jews should, when they become Bahá’ís, always give this as their Faith, but as their racial descent they should give 'Jewish'.

— From a letter written on behalf of Shoghi Effendi to an individual believer, March 15, 1948, in Lights of Guidance, no. 1819

Miriam: That distinction between religious allegiance and enduring ancestral identity is clarifying. It takes the conversation out of "erasing" our peoplehood, even if the theological hurdles around divine law and prophetic fulfillment remain significant to wrestle with.