Baha’i Justice

This evening I wish to speak to you concerning the mystery of sacrifice. There are two kinds of sacrifice: the physical and the spiritual. The explanation made by the churches concerning this subject is, in reality, superstition. For instance, it is recorded in the Gospel that Christ said, “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever.” He also said, “This [wine] is my blood … which is shed for many for the remission of sins.” These verses have been interpreted by the churches in such a superstitious way that it is impossible for human reason to understand or accept the explanation.

They say that Adam disobeyed the command of God and partook of the fruit of the forbidden tree, thereby committing a sin which was transmitted as a heritage to His posterity. They teach that because of Adam’s sin all His descendants have, likewise, committed transgression and have become responsible through inheritance; that, consequently, all mankind deserves punishment and must make retribution; and that God sent forth His Son as a sacrifice in order that man might be forgiven and the human race delivered from the consequences of Adam’s transgression.

We wish to consider these statements from the standpoint of reason. Could we conceive of the Divinity, Who is Justice itself, inflicting punishment upon the posterity of Adam for Adam’s own sin and disobedience? Even if we should see a governor, an earthly ruler punishing a son for the wrongdoing of his father, we would look upon that ruler as an unjust man. Granted the father committed a wrong, what was the wrong committed by the son? There is no connection between the two. Adam’s sin was not the sin of His posterity, especially as Adam is a thousand generations back of the man today. If the father of a thousand generations committed a sin, is it just to demand that the present generation should suffer the consequences thereof?

There are other questions and evidences to be considered. Abraham was a Manifestation of God and a descendant of Adam; likewise, Ishmael, Isaac, Jeremiah and the whole line of prophets including David, Solomon and Aaron were among His posterity. Were all these holy men condemned to a realm of punishment because of a deed committed by the first father, because of a mistake said to have been made by their mutual and remotest ancestor Adam? The explanation is made that when Christ came and sacrificed Himself, all the line of holy Prophets who preceded Him became free from sin and punishment. Even a child could not justly make such an assertion. These interpretations and statements are due to a misunderstanding of the meanings of the Bible.

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. There is no doubt that one who put forth such a claim as Christ announced would arouse the hostility of the world and be subjected to personal abuse. He realized that His blood would be shed and His body rent by violence. Notwithstanding His knowledge of what would befall Him, He arose to proclaim His message, suffered all tribulation and hardships from the people and finally offered His life as a sacrifice in order to illumine humanity—gave His blood in order to guide the world of mankind. He accepted every calamity and suffering in order to guide men to the truth. Had He desired to save His own life, and were He without wish to offer Himself in sacrifice, He would not have been able to guide a single soul. There was no doubt that His blessed blood would be shed and His body broken. Nevertheless, that Holy Soul accepted calamity and death in His love for mankind. This is one of the meanings of sacrifice.

As to the second meaning: He said, “I am the living bread which came down from heaven.” It was not the body of Christ which came from heaven. His body came from the womb of Mary, but the Christly perfections descended from heaven; the reality of Christ came down from heaven. The Spirit of Christ and not the body descended from heaven. The body of Christ was but human. There could be no question that the physical body was born from the womb of Mary. But the reality of Christ, the Spirit of Christ, the perfections of Christ all came from heaven. Consequently, by saying He was the bread which came from heaven He meant that the perfections which He showed forth were divine perfections, that the blessings within Him were heavenly gifts and bestowals, that His light was the light of Reality. He said, “If any man eat of this bread, he shall live for ever.” That is to say, whosoever assimilates these divine perfections which are within me will never die; whosoever has a share and partakes of these heavenly bounties I embody will find eternal life; he who takes unto himself these divine lights shall find everlasting life. How manifest the meaning is! How evident! For the soul which acquires divine perfections and seeks heavenly illumination from the teachings of Christ will undoubtedly live eternally. This is also one of the mysteries of sacrifice.

In reality, Abraham sacrificed Himself, for He brought heavenly teachings to the world and conferred heavenly food upon mankind.

As to the third meaning of sacrifice, it is this: If you plant a seed in the ground, a tree will become manifest from that seed. The seed sacrifices itself to the tree that will come from it. The seed is outwardly lost, destroyed; but the same seed which is sacrificed will be absorbed and embodied in the tree, its blossoms, fruit and branches. If the identity of that seed had not been sacrificed to the tree which became manifest from it, no branches, blossoms or fruits would have been forthcoming. Christ outwardly disappeared. His personal identity became hidden from the eyes, even as the identity of the seed disappeared; but the bounties, divine qualities and perfections of Christ became manifest in the Christian community which Christ founded through sacrificing Himself. When you look at the tree, you will realize that the perfections, blessings, properties and beauty of the seed have become manifest in the branches, twigs, blossoms and fruit; consequently, the seed has sacrificed itself to the tree. Had it not done so, the tree would not have come into existence. Christ, like unto the seed, sacrificed Himself for the tree of Christianity. Therefore, His perfections, bounties, favors, lights and graces became manifest in the Christian community, for the coming of which He sacrificed Himself.

As to the fourth significance of sacrifice: It is the principle that a reality sacrifices its own characteristics. Man must sever himself from the influences of the world of matter, from the world of nature and its laws; for the material world is the world of corruption and death. It is the world of evil and darkness, of animalism and ferocity, bloodthirstiness, ambition and avarice, of self-worship, egotism and passion; it is the world of nature. Man must strip himself of all these imperfections, must sacrifice these tendencies which are peculiar to the outer and material world of existence.

On the other hand, man must acquire heavenly qualities and attain divine attributes. He must become the image and likeness of God. He must seek the bounty of the eternal, become the manifestor of the love of God, the light of guidance, the tree of life and the depository of the bounties of God. That is to say, man must sacrifice the qualities and attributes of the world of nature for the qualities and attributes of the world of God. For instance, consider the substance we call iron. Observe its qualities; it is solid, black, cold. These are the characteristics of iron. When the same iron absorbs heat from the fire, it sacrifices its attribute of solidity for the attribute of fluidity. It sacrifices its attribute of darkness for the attribute of light, which is a quality of the fire. It sacrifices its attribute of coldness to the quality of heat which the fire possesses so that in the iron there remains no solidity, darkness or cold. It becomes illumined and transformed, having sacrificed its qualities to the qualities and attributes of the fire.

Likewise, man, when separated and severed from the attributes of the world of nature, sacrifices the qualities and exigencies of that mortal realm and manifests the perfections of the Kingdom, just as the qualities of the iron disappeared and the qualities of the fire appeared in their place.

Every man trained through the teachings of God and illumined by the light of His guidance, who becomes a believer in God and His signs and is enkindled with the fire of the love of God, sacrifices the imperfections of nature for the sake of divine perfections. Consequently, every perfect person, every illumined, heavenly individual stands in the station of sacrifice. It is my hope that through the assistance and providence of God and through the bounties of the Kingdom of Abhá you may be entirely severed from the imperfections of the world of nature, purified from selfish, human desires, receiving life from the Kingdom of Abhá and attaining heavenly graces. May the divine light become manifest upon your faces, the fragrances of holiness refresh your nostrils and the breath of the Holy Spirit quicken you with eternal life.

Abdu’l-Baha’, The Promulgation Of Universal Peace

Talk at the home of Mr. and Mrs. Edward B. Kinney
780 West End Avenue, New York, NY

29 November 1912

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-Baha’

9 November 1912
TALK AT HOME OF MR. AND MRS. ARTHUR J. PARSONS
1700 EIGHTEENTH STREET, NW, WASHINGTON, D. C.