The Baha’i Faith & Christianity

This module explores the relationship between the Baha'i Faith and Christianity, examining how Baha'u'llah understood biblical prophecy concerning the return of Christ.

The text below comes from God Speaks Again by Kenneth Bowers, Chapter 29. Some edits were done for the module format.

Section 1 - Baha’i Perspective on Christianity 2,925 words

Questions for Discussion

We're about to read a text that suggests a strong relationship between Christ and Baha’u’llah. Before we dive in, let's explore two questions that will help us learn from each other.

Are there particular questions about prophecy or Christ's return that interest you? Is there anything specific you're hoping we'll cover today?
What role do you think humility plays in recognizing a new message from God when it appears?

Before examining how Baha’u’llah’s claims relate to Christian prophecy, it’s essential to understand the Baha’i view of Christianity itself. Far from dismissing or replacing Christianity, the Baha’i Faith affirms its divine origin and reveres Christ as a Manifestation of God.

Baha’u’llah writes, “This is the changeless Faith of God, eternal in the past, eternal in the future.” With this statement He affirms the continuity of the Cause of God, which has been revealed through a line of Prophets stretching from the dawn of history to the present day.

Although Baha’u’llah’s revelation represents the fulfillment of the prophetic statements of all previous Messengers, it shares much in common with earlier revelations. God’s manner of interaction with humanity has not altered over time. The means whereby He sends His teachings to humanity, the essential spiritual truths that those teachings convey, and His expectations of us are the same now as they have always been.

To illustrate this process, we will turn to the example of Christ, but first it is important to reaffirm what the Baha’i writings have to say about Him and about Christianity. Shoghi Effendi writes,

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 Baha’u’llah 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.” (Shoghi Effendi, Promised Day Is Come, p.269)

Baha’u’llah frequently defended the Bible to His Muslim audiences. Although Islam recognizes Jesus as a Messenger of God, many Muslims believe that the Bible (both the Old and New Testaments) has been corrupted and cannot, therefore, be regarded as the authentic repository of the Word of God. Baha’u’llah challenges this belief on two grounds: First, He asserts that the followers of Islam who hold this view have misunderstood certain statements in the Koran, not that the Bible itself is corrupt; second, He asserts that God, in His justice, would never hold people accountable for obeying His Word if they did not actually possess it.

The Ministry of Christ

Jesus of Nazareth lived at a time of intense expectation among the Jewish people. The great civilization that had been founded upon the Law of Moses and had reached its height in the days of King David and King Solomon had suffered severe decline as the result of a series of foreign conquests. Yet the people cherished its memory, and a succession of prophets had foretold a time to come when God would once again exalt His people. For many, expectation centered on a “Messiah” who would one day appear. This person, God’s chosen king, would exalt the Law of Moses, establish God’s Kingdom, and deliver them from oppression.

As powerful as the Roman Empire was, some Jews believed that God would reverse their situation as effectively as He had before, when they had suffered under the yoke of slavery in Egypt and, in a later age, when they had endured captivity in Babylon. Many believed that in these times the signs of prophetic fulfillment could be discerned, and in some quarters anticipation of the expected Messiah reached a fever pitch.

Jesus Christ declared Himself to be that Messiah and consequently suffered rejection, torment, and death. As far as the vast majority of people were concerned, and particularly in the opinion of their leaders, He was an impostor. To them His humiliating crucifixion proved it, for they believed God would never have allowed such a thing to happen to the “real” Messiah.

In many respects Christ affirmed the essential teachings of Judaism: monotheistic belief in one God, in atonement and redemption, and basic issues of morality He Himself stated that He had come not to destroy the Law of Moses, but to fulfill it. Yet Christ also challenged current understandings of the scriptures. Many saw this as a threat to the established religion, but a few saw it as the fulfillment of ancient hopes.

For example, His claim to be the Messiah did not correspond with deeply held beliefs as to how the Messiah would appear. He was a carpenter of questionable birth in the eyes of His generation, and He was most certainly not a king in any political sense. Furthermore, He taught not only that the Kingdom of God would be manifested on the earth in due time but also that its essential reality is spiritual, existing within the hearts of the people.

Other teachings of Jesus also challenged prevailing views and practices. He chastised religious leaders for their hypocrisy and for superficial interpretations of scripture that ignored deeper spiritual meanings. He challenged people’s understanding of the Sabbath, provoking such ire that some wanted to kill Him. He condemned the greed and immorality that He saw everywhere, including at the temple in Jerusalem.

He also shed light on the real meaning of the Law of Moses and of religion, emphasizing God’s compassion and love for His children. He emphasized the need for individuals to be born again through the Holy Spirit and thereby attain salvation, and He laid out new ethical precepts that stressed the need for love, mercy, and forgiveness.

Abdu’l-Baha writes of these issues:

When Christ appeared, twenty centuries ago, although the Jews were eagerly awaiting His Coming, and prayed every day, with tears, saying: “O God, hasten the Revelation of the Messiah,” yet when the Sun of Truth dawned, they denied Him and rose against Him with the greatest enmity, and eventually crucified that divine Spirit, the Word of God, and named Him Beelzebub, the evil one, as is recorded in the Gospel. The reason for this was that they said: “The Revelation of Christ, according to the clear text of the Torah, will be attested by certain signs, and so long as these signs have not appeared, whoso layeth claim to be a Messiah is an impostor. Among these signs is this, that the Messiah should come from an unknown place, yet we all know this man’s house in Nazareth, and can any good thing come out of Nazareth? The second sign is that He shall rule with a rod of iron, that is, He must act with the sword, but this Messiah has not even a wooden staff. Another of the conditions and signs is this: He must sit upon the throne of David and establish David’s sovereignty. Now, far from being enthroned, this man has not even a mat to sit on. Another of the conditions is this: the promulgation of all the laws of the Torah; yet this man has abrogated these laws, and has even broken the sabbath day, although it is the clear text of the Torah that whosoever layeth claim to prophethood and revealeth miracles and breaketh the sabbath day, must be put to death. Another of the signs is this, that in His reign justice will be so advanced that righteousness and well-doing will extend from the human even to the animal world—the snake and the mouse will share one hole, and the eagle and the partridge one nest, the lion and the gazelle shall dwell in one pasture, and the wolf and the kid shall drink from one fountain. Yet now, injustice and tyranny have waxed so great in His time that they have crucified Him! Another of the conditions is this, that in the days of the Messiah the Jews will prosper and triumph over all the peoples of the world, but now they are living in the utmost abasement and servitude in the empire of the Romans. Then how can this be the Messiah promised in the Torah?”

In this wise did they object to that Sun of Truth, although that Spirit of God was indeed the One promised in the Torah. But as they did not understand the meaning of these signs, they crucified the Word of God. Now the Baha’is hold that the recorded signs did come to pass in the Manifestation of Christ, although not in the sense which the Jews understood, the description in the Torah being allegorical. For instance, among the signs is that of sovereignty. For Baha’is say that the sovereignty of Christ was a heavenly, divine, everlasting sovereignty, not a Napoleonic sovereignty that vanisheth in a short time. For well nigh two thousand years this sovereignty of Christ hath been established, and until now it endureth, and to all eternity that Holy Being will be exalted upon an everlasting throne.” (Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha)

Jesus, and later the authors of the Gospels, explained many of the events of His ministry in terms of prophetic fulfillment. These explanations made clear that the prophecies were fulfilled in a symbolic, or spiritual, sense and were not to be taken literally. For example, many Jews expected not only the advent of a Messiah, but also the return of the prophet Elijah, as he is called in the New Testament.

John the Baptist denied that he was Elijah when asked; but Jesus, referring to John, said, “And if ye will receive it, this is Elijah, which was for to come. He that hath ears to hear, let him hear.” (John 1:21; Matthew 11:14–15) If we interpret the “return” of Elijah as a spiritual reality—meaning the return of the same qualities and attributes but not of the literal individual—then both statements can be considered true.

Another expectation was that all of the people would physically witness the Messiah and that the very mountains would be brought low. In the Gospel of Luke we find that this prophecy was considered to have been fulfilled, even though it is clear that not every human being literally witnessed it and that the mountains did not crumble: “As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; And all flesh shall see the salvation of God.”(Luke 3:4–6) Again, a symbolic interpretation is clearly intended, for no such physical marvels occurred at Christ’s appearance.

Jesus frequently used parables and metaphors to convey His teachings. Often His own disciples took them too literally or otherwise failed to grasp their meaning, requiring Him to explain again. He explained His own station in unfamiliar terms that seemed blasphemous to the people. He said, “He that hath seen me hath seen the Father,” also “I and my Father are one,” and “I am in the Father, and the Father in me.” (John 14:9, 10:30, 14:11)

Christ’s Foretelling of His Return

Jesus knew it was His destiny to be rejected and killed. But He said that His death itself would be a sacrifice that would allow humanity to attain salvation. He also told of a second advent, when God’s Kingdom will indeed be established on earth:

I go away, and come again unto you. (John 14:28)

And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever…. (John 14:16)

In John 16:12-14 Christ tells us not only that he will come again but that humanity at the time was not prepared for all that He could have shared with them.

I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you (John 16:12-14)

Jesus and the book of Revelation also give signs of Christ’s second coming:

… the stars shall fall from heaven … then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds…. (Matthew 24:29–30)

… every eye shall see him … (Revelation 1:7)

In the Bible we also find that Christ’s followers will be given a “new name.” (Revelation 3:12)

Christians are advised to be watchful, for “… the day of the Lord will come as a thief in the night….” Christ admonishes, “Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.” And in another place He says, “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” (2 Peter 3:10; Luke 12:40, 21:36)

The Bible offers specific instructions as to how to identify a true Prophet. One qualification is that the Prophet must be able to disclose things to come. For example, we read, “Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous?” And in another place it is written*, “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done….” (Isaiah 41:26, 46:9–10)*

In 1 John 4:1-9 we find another test that a “true spirit” must pass:

Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God…. (1 John 4:1–4)

And Jesus declares that true Prophets can be distinguished from false prophets by their “fruits”:

Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. (Matthew 7:16–20)
The Bible also indicates that the mysteries of the establishment of God’s Kingdom will not entirely be understood until after the advent actually occurs. In the book of Daniel we find that God bids Daniel to “seal up the vision and prophecy.” (Daniel 9:24)

Christ’s Triumph

From the perspective of two millennia it is easy to appreciate the achievements of Jesus Christ. Today there are hundreds of millions of people who turn to Him as their Lord and Savior. The growth and spread of Christianity is taken by many today as evidence of Christ’s divine power, a belief confirmed in the Baha’i writings. Abdu’l-Baha writes:

Recollect that Christ, solitary and alone, without a helper or protector, without armies and legions, and under the greatest oppression, uplifted the standard of God before all the people of the world, and withstood them, and finally conquered all, although outwardly He was crucified. Now this is a veritable miracle which can never be denied. There is no need of any other proof of the truth of Christ. (Abdu’l-Baha, Some Answered Questions, p. 101)

Today Christians readily accept a set of beliefs that were extremely challenging when Christ first taught them. It is important to appreciate that He not only fulfilled the prophecies of the Old Testament but also reinterpreted them, opening the door to new spiritual understandings.

Questions for Discussion

The text says the "mountains brought low" and "all flesh shall see" were fulfilled symbolically. How do you know when to interpret prophecy literally versus symbolically?
Christ gave three tests for true prophets: confessing Christ, foretelling the future, and bearing good fruit. Why do you think He gave multiple tests rather than just one?
What lessons from the Jewish experience with Jesus might be relevant for Christians waiting for the second coming?

Section 2 - Baha’u’llah and Christ 3,875 words

Questions for Discussion

We're about to read about Baha'u'llah's claim to be the return of Christ. Before we do, what questions or thoughts are coming up for you?
We just discussed three biblical tests for prophets. Do you feel that these three tests are sufficient for examining Baha’u’llah’s claims? Are there any you would personally like to add to them?

Baha’u’llah’s claims must be approached in a manner similar to that with which we approach Christ’s teachings. Christ and Baha’u’llah both appeared in the world during times of great expectation; but both, for very similar reasons, experienced persecution rather than general acceptance. Like Christ, Baha’u’llah not only claimed to have fulfilled prophecies, but He also explained their true meaning, which was far different from conventional interpretations, thereby opening for all to see and understand the “vision and prophecy” referred to in Daniel 9:24. Neither Baha’u’llah nor Christ ever said or implied that the scriptures of earlier Manifestations of God were untrue, but both redefined certain spiritual concepts and revealed new concepts, challenging the prevailing understandings of the scriptures.

Baha’u’llah clarified prophecies largely by interpreting prophetic passages from the Bible and the Koran in allegorical terms. For example, we have already mentioned that in the Book of Certitude He explains that the concept of “return” is symbolic, meaning the return of the same spiritual qualities. Baha’u’llah is thus the return of Christ in the sense that He is also the Manifestation of God’s attributes, although clearly He is not the same individual as Jesus. As we have seen, this interpretation of the concept of “return” has precedent in Christ’s own explanation of the return of Elijah in the person of John the Baptist. By this Jesus clearly did not mean that the two were one and the same individual.

Other signs of truth given in the Bible allow a believer to “test” the truth of any claim of Prophethood. Earlier in this chapter, we mentioned that there are several ways to identify a true Prophet. To be of God, a spirit must (1) confess that “Jesus Christ is come in the flesh,” must (2) be able to clearly foretell future events, and (3) should embody “fruits” that are in accord with what is good, and not evil.

Let’s examine each:

(1) As noted in the in the previous section, Baha’u’llah asserts in unequivocal terms His belief in Christ.

(2) Baha’u’llah made several specific prophecies that have already come to pass. In 1868-1869, he predicted the downfall of three leaders who opposed him: Sultan Abdu’l-Aziz was deposed in 1876, Prime Minister Ali Pasha died in office in 1871, and Napoleon III was captured and deposed in 1870. He foretold the fall of the Muslim Caliphate in 1873, which occurred in 1924 when Ataturk abolished it, ending a 1,292 year old institution. He predicted World War and that Germany would suffer greatly. He described the discovery of lethal substances "capable of changing the whole atmosphere of the earth," interpreted as nuclear weapons. He also stated that planets would be discovered around other stars, confirmed when exoplanets were first detected in the 1990s.

Baha’u’llah also made numerous other prophecies to individuals telling them what would happen to them in their lives. Many asked to be martyrs for His cause only for Baha’u’llah to tell them they would live long and serve their cause into old age. This occurred to Mirza Aqa Jan, Mirza Haydar-Ali, and Haji Muhammad-Tahir-i-Malmiri.

(3) The fruits of Baha’u’llah’s revelation can be seen in His life, in His teachings, and in their transformative effort on the lives of His followers. Each individual must decide for himself or herself whether these live up to the standard set by Christ.

In the Book of Certitude Baha’u’llah also gives many “proofs” of Prophethood. Among them is the rejection of the Prophet’s message by the people, and especially by religious leaders. He returns to this theme in other writings, saying that the greatest proof of His station is His own person in the sense that He is the embodiment of divine qualities, and that the second greatest proof is the body of His revelation, and the third proof He has provided are the words of God he revealed.

Jesus as a Manifestation of God

Baha’u’llah’s assertion that Christ was a Manifestation of God might seem at first to contradict the Bible. But this is not the case at all. Indeed, Baha’u’llah’s assertion is completely compatible with scripture.

Baha’u’llah maintains that God could never incarnate His own essence. God, the Creator, is infinitely exalted above His creation, and such an act is, therefore, an impossibility. Instead, God reveals Himself through His Manifestations, Who are the perfect reflections of His qualities and attributes.

Baha’u’llah uses the metaphor of the sun and a mirror to explain this concept. The sun can never descend to earth in its full glory, for the world would be incapable of sustaining such an event. But the sun can be seen in the reflection of a mirror. The Manifestations of God are like perfect mirrors reflecting the image of the sun. To see the reflection of the sun in the mirror is, for all intents and purposes, the same as seeing the sun itself.

In this way it is possible for a Manifestation of God to say, “I am God,” and at another time to assert that God is greater than He and that He is but a man. It also explains how one Manifestation of God can be understood to be the return of a previous One, for They all reflect God’s glory.

In the Bible, we find Jesus made various statements that can be understood in the light of this metaphor. He says, “I and my Father are one.” Yet He also says, “I do nothing of myself; but as my Father hath taught me, I speak these things.” We also find a statement referring to Him as the “image of the invisible God.” (John 10:30, 8:28; Colossians 1:15)

A further point is that the Holy Spirit revealed by the Manifestations of God is like the rays of the sun, which enlighten the world and bring life to those who turn to it.

With these understandings, Abdu’l-Baha sheds new light on the concept of the Trinity:

So the Reality of Christ was a clear and polished mirror of the greatest purity and fineness. The Sun of Reality, the Essence of Divinity, reflected itself in this mirror and manifested its light and heat in it; but from the exaltation of its holiness, and the heaven of its sanctity, the Sun did not descend to dwell and abide in the mirror. No, it continues to subsist in its exaltation and sublimity, while appearing and becoming manifest in the mirror in beauty and perfection.

Now if we say that we have seen the Sun in two mirrors—one the Christ and one the Holy Spirit—that is to say, that we have seen three Suns, one in heaven and the two others on the earth, we speak truly. And if we say that there is one Sun, and it is pure singleness, and has no partner and equal, we again speak truly.

The epitome of the discourse is that the Reality of Christ was a clear mirror, and the Sun of Reality—that is to say, the Essence of Oneness, with its infinite perfections and attributes—became visible in the mirror. The meaning is not that the Sun, which is the Essence of the Divinity, became divided and multiplied—for the Sun is one—but it appeared in the mirror. This is why Christ said, “The Father is in the Son,” meaning that the Sun is visible and manifest in this mirror.

The Holy Spirit is the Bounty of God which becomes visible and evident in the Reality of Christ. The Sonship station is the heart of Christ, and the Holy Spirit is the station of the spirit of Christ. Hence it has become certain and proved that the Essence of Divinity is absolutely unique and has no equal, no likeness, no equivalent.

This is the signification of the Three Persons of the Trinity. If it were otherwise, the foundations of the Religion of God would rest upon an illogical proposition which the mind could never conceive, and how can the mind be forced to believe a thing which it cannot conceive? A thing cannot be grasped by the intelligence except when it is clothed in an intelligible form; otherwise, it is but an effort of the imagination.

It has now become clear, from this explanation, what is the meaning of the Three Persons of the Trinity. The Oneness of God is also proved. (Abdu'l-Baha: Some Answered Questions, pages 113-115)

The Day of Judgment

A concept that one finds in some form or another in the world’s major religions concerns the manner in which human history will be consummated. In the Abrahamic traditions there are references to the Day of Judgment. This is commonly interpreted as a time when God will judge between the righteous and the wicked, when good will triumph over evil, and the faithful will be rewarded. Many among the Christians and Muslims take this to mean that the physical earth will be destroyed. History as we know it will come to an end, while the righteous continue to exist in heaven and the damned suffer in eternal hell.

The Baha’i writings explain that the Day of Judgment is a reality that operates on several levels. Whenever a Manifestation of God appears in the world, that time is a “Day of Judgment” in the sense that humanity is faced with the test of either accepting or rejecting Him. By the same token, the Manifestation of God abrogates old laws and brings new teachings, which are also a form of “judgment” establishing a new era in human society. In other words, old concepts and practices are judged to be outdated and are replaced with new ones more suited to the new level of human development.

In this day the concept of divine judgment still applies. This is the era in which God’s Manifestation has abrogated the old world order and inaugurated a new one. This particular “Day of Judgment” has been the focus of prophetic expectations because it marks the realization of the long-cherished hope of peace, justice, and happiness for all.

The Kingdom of God

A concept often linked with the Day of Judgment is that of the establishment of God’s Kingdom. The Baha’i concept of the means by which God’s Kingdom will be established is certainly at variance with the expectations of many people. There are at least three important distinctions:

First, the establishment of the Kingdom of God is not a sudden event accompanied by physical marvels. The physical sun, stars, and heavens will not be destroyed. A new Jerusalem will not come down from heaven in the literal sense. These and some other signs are to be taken symbolically. Some are literal, however—for example, the notion of the special destiny of the Holy Land. Usually it is clear from context when it is necessary to choose a literal interpretation. As we have seen in the case of both Christ and Baha’u’llah, the Manifestations of God also offer explanations that help us to discern the difference between literal and symbolic meanings.
Second, the Kingdom of God will be built through the agency of human beings who have been inspired by the teachings of Baha’u’llah and who will also be aided by Him through the assistance of the Holy Spirit. This is precisely how Christianity spread; that is, through the efforts of the early Christian believers in spreading the gifts of the Holy Spirit to others.
Third, the building of the Kingdom is a gradual process that will continue forever. Eventually a day will come when war ends and peace and justice are established, but civilization will continue to evolve beyond that point. More Manifestations of God will appear in future ages to continue guiding humanity forward.

We might well ask why the process is a gradual one. Baha’u’llah explains that it is necessary in every Dispensation for the full powers of divine revelation to appear in stages. Otherwise humanity would be incapable of sustaining its force:

Know of a certainty that in every Dispensation the light of Divine Revelation hath been vouchsafed unto men in direct proportion to their spiritual capacity. Consider the sun. How feeble its rays the moment it appeareth above the horizon. How gradually its warmth and potency increase as it approacheth its zenith, enabling meanwhile all created things to adapt themselves to the growing intensity of its light. How steadily it declineth until it reacheth its setting point. Were it, all of a sudden, to manifest the energies latent within it, it would, no doubt, cause injury to all created things…. In like manner, if the Sun of Truth were suddenly to reveal, at the earliest stages of its manifestation, the full measure of the potencies which the providence of the Almighty hath bestowed upon it, the earth of human understanding would waste away and be consumed; for men’s hearts would neither sustain the intensity of its revelation, nor be able to mirror forth the radiance of its light. Dismayed and overpowered, they would cease to exist. (Baha’u’llah, Gleanings, p. 87–88)

Today the center of guidance for humanity, responsible for leading the vast enterprise of building God’s Kingdom, is the Universal House of Justice. Its seat is on Mount Carmel, across the Bay of Haifa from the scene of Baha’u’llah’s final imprisonment and in the shadow of the shrine of His Prophet-Herald, the Bab.

Although Baha’u’llah did not fulfill popular expectations, His advent represents the fulfillment of God’s ancient promise conveyed in such passages as the following verse from the Old Testament:

And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.

And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. (Isaiah 2:3–4)

In the New Testament we find this passage in Revelation 21:1–4:

And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.

And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. (Revelation 21:1–4)

The Challenge of Baha’u’llah

In this section we have reviewed some ways in which Baha’u’llah addresses the prophetic expectations of the Bible. We have also seen how He explains certain important elements of biblical doctrine. A thorough examination of these issues is beyond the scope of this module. The discussion here is meant simply to be a starting point for further study. Many books have been written on this subject, some of which are cited in the further reading section. There are also books that deal with Islamic prophecies and others that explore Hindu and Buddhist expectations.

Baha’u’llah’s announcement that He is the Promised One is addressed to all peoples of every background. The following passages, although addressed to the Christian peoples of the world, can apply to anyone who wishes to know the character of Baha’u’llah’s claims and the response He expects from humanity:

O followers of the Son! Have ye shut out yourselves from Me by reason of My Name? Wherefore ponder ye not in your hearts? Day and night ye have been calling upon your Lord, the Omnipotent, but when He came from the heaven of eternity in His great glory, ye turned aside from Him and remained sunk in heedlessness.

Consider those who rejected the Spirit [Jesus] when He came unto them with manifest dominion. How numerous the Pharisees who had secluded themselves in synagogues in His name, lamenting over their separation from Him, and yet when the portals of reunion were flung open and the divine Luminary shone resplendent from the Dayspring of Beauty, they disbelieved in God, the Exalted, the Mighty. They failed to attain His presence, notwithstanding that His advent had been promised them in the Book of Isaiah as well as in the Books of the Prophets and the Messengers. No one from among them turned his face towards the Dayspring of divine bounty except such as were destitute of any power amongst men. And yet, today, every man endowed with power and invested with sovereignty prideth himself on His Name. Moreover, call thou to mind the one who sentenced Jesus to death. He was the most learned of his age in his own country, whilst he who was only a fisherman believed in Him. Take good heed and be of them that observe the warning.

Consider likewise, how numerous at this time are the monks who have secluded themselves in their churches, calling upon the Spirit, but when He appeared through the power of Truth, they failed to draw nigh unto Him and are numbered with those that have gone far astray. Happy are they that have abandoned them and set their faces towards Him Who is the Desire of all that are in the heavens and all that are on the earth.

They read the Evangel and yet refuse to acknowledge the All-Glorious Lord, notwithstanding that He hath come through the potency of His exalted, His mighty and gracious dominion. 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, and walk not in the footsteps of every divine that hath gone far astray. Do ye imagine that He seeketh His own interests, when He hath, at all times, been threatened by the swords of the enemies; or that He seeketh the vanities of the world, after He hath been imprisoned in the most desolate of cities? Be fair in your judgement and follow not the footsteps of the unjust.

Open the doors of your hearts. He Who is the Spirit 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. Will ye bar the doors of your houses in My face? This indeed is naught but a grievous error. He, verily, hath again come down from heaven, even as He came down from it the first time. Beware lest ye dispute that which He proclaimeth, even as the people before you disputed His utterances. Thus instructeth you the True One, could ye but perceive it…

Announce thou unto the priests: Lo! He Who is the Ruler is come. Step out from behind the veil in the name of thy Lord, He Who layeth low the necks of all men. Proclaim then unto all mankind the glad-tidings of this mighty, this glorious Revelation. Verily, He Who is the Spirit of Truth is come to guide you unto all truth. He speaketh not as prompted by His own self, but as bidden by Him Who is the All-Knowing, the All-Wise.

Say, this is the One Who hath glorified the Son and hath exalted His Cause. Cast away, O peoples of the earth, that which ye have and take fast hold of that which ye are bidden by the All-Powerful, He Who is the Bearer of the Trust of God. Purge ye your ears and set your hearts towards Him that ye may hearken to the most wondrous Call which hath been raised from Sinai, the habitation of your Lord, the Most Glorious. It will, in truth, draw you nigh unto the Spot wherein ye will perceive the splendor of the light of His countenance which shineth above this luminous Horizon. (Baha’u’llah, Tablets of Baha’u’llah, p 9–11)

Questions for Discussion

What part of this reading was most challenging for you? What part would you like to investigate further?
Baha'u'llah uses several titles and images from the Bible when addressing Christians—like 'the Spirit of Truth,' 'the Promised One,' and references to coming 'from heaven.' Which of these titles stand out to you? Do you recognize any of them from specific biblical prophecies?
Christ said true prophets can be distinguished from false ones by their 'fruits.' What do you think counts as good fruit versus bad fruit? If we took this test seriously with Baha'u'llah, what aspects of his life, teachings, or impact would we need to investigate?

The Baha'i Faith and Christianity

The Baha’i Faith & Christianity

Section 1 - Baha’i Perspective on Christianity 2,925 words

Questions for Discussion

The Ministry of Christ

Christ’s Foretelling of His Return

Christ’s Triumph

Questions for Discussion

Section 2 - Baha’u’llah and Christ 3,875 words

Questions for Discussion

Jesus as a Manifestation of God

The Day of Judgment

The Kingdom of God

The Challenge of Baha’u’llah

Questions for Discussion

Further Reading