Chain and Cross II: Sonship and Mary, Peter and Paul

"...it is clearly stated in many places in the Gospel that the Son of man came from heaven, He is in heaven, and He will go to heaven. So in chapter 6, verse 38, of the Gospel of John it is written: 'For I came down from heaven'; and also in verse 42 we find: 'And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?' Also in John, chapter 3, verse 13: 'And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven.' Observe that it is said, 'The Son of man is in heaven,' while at that time Christ was on earth. Notice also that it is said that Christ came from heaven, though He came from the womb of Mary, and His body was born of Mary. It is clear, then, that when it is said that the Son of man is come from heaven, this has not an outward but an inward signification; it is a spiritual, not a material, fact. The meaning is that though, apparently, Christ was born from the womb of Mary, in reality He came from heaven, from the center of the Sun of Reality, from the Divine World, and the Spiritual Kingdom." ('Abdu'l-Baha, Some Answered Questions, pp. 103-04)

"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." ('Abdu'l-Baha, Promulgation of Universal Peace, pp. 450-51)

"...each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined Revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfils a definite Mission, and is entrusted with a particular Revelation. Even as He saith: 'Some of the Apostles We have caused to excel the others. To some God hath spoken, some He hath raised and exalted. And to Jesus, Son of Mary, We gave manifest signs, and We strengthened Him with the Holy Spirit.'” (Baha'u'llah, The Kitab-i-Iqan, pp. 176-77)

"That which thou hast heard concerning Abraham, the Friend of the All-Merciful, is the truth, and no doubt is there about it. The Voice of God commanded Him to offer up Ishmael as a sacrifice, so that His steadfastness in the Faith of God and His detachment from all else but Him may be demonstrated unto men. The purpose of God, moreover, was to sacrifice him as a ransom for the sins and iniquities of all the peoples of the earth. This same honor, Jesus, the Son of Mary, besought the one true God, exalted be His name and glory, to confer upon Him." (Baha'u'llah, Gleanings From the Writings of Baha'u'llah, pp. 75-76)

This declaration is of profound significance in that it makes two important points. It acknowledges the Immaculate Conception of Jesus; that is that the Holy Mother, in whom Jesus was conceived and born was, by the grace of God, sinless. The other is that, by naming her as "the Virgin Mary", she is acknowledged to be untouched by man prior to the conception. These statements are made without reference to Pope Pius IX and his bull (Ineffabilis Deus) establishing the immaculate conception as church doctrine. The Guardian of the Baha'i Faith did not require that to make his own assertions. The stature of the Blessed Virgin is known from the Baha'i Writings to be lofty and rare.

"In the Qur’án we read that Muhammad spoke to his followers, saying:

‘Why do you not believe in Christ, and in the Gospel? Why will you not accept Moses and the Prophets, for surely the Bible is the Book of God? In truth, Moses was a sublime Prophet, and Jesus was filled with the Holy Spirit. He came to the world through the Power of God, born of the Holy Spirit and of the blessed Virgin Mary. Mary, His mother, was a saint from Heaven. She passed her days in the Temple at prayer and food was sent to her from above. Her father, Zacharias, came to her and asked her from whence the food came, and Mary made answer, 'From on high.' Surely God made Mary to be exalted above all other women.’" ('Abdu'l-Baha, Paris Talks, p. 47)

"...it is clearly stated in many places in the Gospel that the Son of man came from heaven, He is in heaven, and He will go to heaven. So in chapter 6, verse 38, of the Gospel according to John it is written: 'For I came down from heaven'; and also in verse 42 we find: 'And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?' Also in John, chapter 3, verse 13: 'And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven.'

"Observe that it is said, 'The Son of man is in heaven,' while at that time Christ was on earth. Notice also that it is said that Christ came from heaven, though He came from the womb of Mary, and His body was born of Mary. It is clear, then, that when it is said that the Son of man is come from heaven, this has not an outward but an inward signification; it is a spiritual, not a material, fact. The meaning is that though, apparently, Christ was born from the womb of Mary, in reality He came from heaven, from the center of the Sun of Reality, from the Divine World, and the Spiritual Kingdom." ('Abdu'l-Baha, Some Answered Questions, pp. 103-04, 1981 edition)

It is instructive to know that Holy Mother Mary is said to be prefigured by the Ark of the Covenant of the Hebrews in Moses' time. Just as that sacred chest was the repository for the word of God which was the law of His chosen people, so the womb of Mary was the repository for the Word of God as described by John in the opening verses of his account of the Gospel; "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men." (John 1:1-4) An inquiry into Baha'u'llah's lessons about "letters", "word" and "book", while beyond the scope of this article, will inform the reader of a potent insight into these realities.

Matthew to Revelation - Peter is mentioned 155 times and the rest of apostles combined are only mentioned 130 times. Peter is also always listed first except in 1 Corinthians 3:22 and Galatians 2:9 (which are obvious exceptions to the rule).

Matthw 10:2; Mark 1:36; 3:16; Luke 6:14-16; Acts 1:3; 2:37; 5:29 - these are some of many examples where Peter is mentioned first among the apostles.

Matthew 14:28-29 - only Peter has the faith to walk on water. No other man in Scripture is said to have the faith to walk on water. This faith ultimately did not fail.

Matthew 16:16, Mark 8:29; John 6:69 - Peter is first among the apostles to confess the divinity of Christ.

Matthew 16:17 - Peter alone is told he has received divine knowledge by a special revelation from God the Father.

Matthew 16:18 - Jesus builds the Church only on Peter, the rock, with the other apostles as the foundation and Jesus as the Head.

Matthew 16:19 - only Peter receives the keys to the Kingdom.

Matthew 17:24-27 - the tax collector approaches Peter for Jesus' tax. Peter is the spokesman for Jesus.

Matthew 18:21 - in the presence of the disciples, Peter asks Jesus about the rule of forgiveness. One of many examples where Peter takes a leadership role among the apostles in understanding Jesus' teachings.

Matt. 19:27 - Peter speaks on behalf of the apostles by telling Jesus that they have left everything to follow Him.

Mark 10:28 - here also, Peter speaks on behalf of the disciples by declaring that they have left everything to follow Him.

Mark 11:21 - Peter speaks on behalf of the disciples in remembering Jesus' curse on the fig tree.

Mark 14:37 - at Gethsemane, Jesus asks Peter, and no one else, why he was asleep. Peter is accountable to Jesus for his actions on behalf of the apostles because he has been appointed by Jesus as their leader.

Mark 16:7 - Peter is specified by an angel as the leader of the apostles as the angel confirms the resurrection of Christ.

Luke 5:4,10 - Jesus instructs Peter to let down the nets for a catch, and the miraculous catch follows. Peter, metaphorically, is the "fisher of men."

Luke 7:40-50- Jesus addresses Peter regarding the rule of forgiveness and Peter answers on behalf of the disciples. Jesus also singles Peter out and judges his conduct vis-à-vis the conduct of the woman who anointed Him.

Luke 8:45 - when Jesus asked who touched His garment, it is Peter who answers on behalf of the disciples.

Luke 8:51; 9:28; 22:8; Acts 1:13; 3:1,3,11; 4:13,19; 8:14 - Peter is always mentioned before John, the disciple whom Jesus loved.

Luke 9:28;33 - Peter is mentioned first as going to mountain of transfiguration and the only one to speak at the transfiguration.

Luke 12:41 - Peter seeks clarification of a parable on behalf on the disciples. This is part of Peter's formation as the chief shepherd of the flock after Jesus ascended into heaven.

Luke 22:31-32 - Jesus prays for Peter alone, that his faith may not fail, and charges him to strengthen the rest of the apostles.

Luke 24:12, John 20:4-6 - John arrived at the tomb first but stopped and waited for Peter. Peter then arrived and entered the tomb first.

John 6:68 - after the disciples leave, Peter is the first to speak and confess his belief in Christ after the Eucharistic discourse.

John 13:6-9 - Peter speaks out to the Lord in front of the apostles concerning the washing of feet.

John 13:36; 21:18 - Jesus predicts Peter's death. Peter was martyred at Rome in 67 A.D.

John 21:2-3,11 - Peter leads the fishing and his net does not break. The boat (the "barque of Peter") is a metaphor for the Church.

John 21:7 - only Peter got out of the boat and ran to the shore to meet Jesus. Peter is the earthly shepherd leading us to God.

John 21:15 - in front of the apostles, Jesus asks Peter if he loves Jesus "more than these," which refers to the other apostles.

John 21:15-17 - Jesus charges Peter to "feed my lambs," "tend my sheep," "feed my sheep." Sheep means all people, even the apostles.

Acts 1:13 - Peter is first when entering upper room after our Lord's ascension. The first Eucharist and Pentecost were given in this room.

Acts 1:15 - Peter initiates the selection of a successor to Judas right after Jesus ascended into heaven, and no one questions him.

Acts 2:14 - Peter is first to speak for the apostles after the Holy Spirit descended upon them at Pentecost. Peter is the first to preach the Gospel.

Acts 2:38 - Peter gives first preaching in the early Church on repentance and baptism in the name of Jesus Christ.

Acts 3:1,3,4 - Peter is mentioned first as going to the Temple to pray.

Acts 3:6-7 - Peter works the first healing of the apostles.

Acts 3:12-26, 4:8-12 - Peter teaches the early Church the healing through Jesus and that there is no salvation other than Christ.

Acts 5:3 - Peter declares the first anathema of Ananias and Sapphira which is ratified by God, and brings about their death. Peter exercises his binding authority.

Acts 5:15 - Peter's shadow has healing power. No other apostle is said to have this power.

Acts 8:20-23 - Peter casts judgment on Simon's quest for gaining authority through the laying on of hands. Peter exercises his binding and loosing authority.

Acts 9:32-34 - Peter is mentioned first among the apostles and works the healing of Aeneas.

Acts 9:38-40 - Peter is mentioned first among the apostles and raises Tabitha from the dead.

Acts 10:5 - Cornelius is told by an angel to call upon Peter. Angels are messengers of God. Peter was granted this divine vision.

Acts 10:34-48, 11:1-18 - Peter is first to teach about salvation for all (Jews and Gentiles).

Acts 12:5 - this verse implies that the "whole Church" offered "earnest prayers" for Peter, their leader, during his imprisonment.

Acts 12:6-11 - Peter is freed from jail by an angel. He is the first object of divine intervention in the early Church.

Acts 15:7-12 - Peter resolves the first doctrinal issue on circumcision at the Church's first council at Jerusalem, and no one questions him. After Peter spoke, all were kept silent.

Acts 15:12 - only after Peter speaks do Paul and Barnabas speak in support of Peter's definitive teaching.

Acts 15:13-14 - then James speaks to further acknowledge Peter's definitive teaching. "Simeon (Peter) has related how God first visited..."

(www.scripturecatholic.com)

Saint Paul

For a long time there has been much question about the place of Paul in Christian scripture. This is a consequence of the higher criticism which has its beginnings in the nineteenth century and which had the purpose of understanding the facts of the making of the Bible, the lives and roles of its authors and their grasp of the revelations and other events with which they were associated. While this is a useful study that puts the varied books into the context of their respective historical settings and circumstances, it is also subject to controversy as a host of independent thinkers with individual concerns and dispositions hold forth on their points of view.

Saint Paul often is a focus of the higher criticism, especially in light of modern values and moors. His treatment of women in his epistles, for example, is jarring to those who recognize the legitimacy of gender equality. This example serves to illustrate the results of neglecting to allow for the formidable limitations of societies two thousand years ago to grasp or even cope with their ability to accept change. As it was, the role of many New Testament women was challenging for their time in their own right. The boldness of Mary Magdelene might well be considered heroic for her gender in her day.

Baha'u'llah instructs us quoting Paul, "In the Epistle to the Romans hath written: 'Let every soul be subject unto the higher powers. For there is no power but of God; the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God.'And further: 'For he is the minister of God, a revenger to execute wrath upon him that doeth evil.' He saith that the appearance of the kings, and their majesty and power are of God." (Baha'u'llah, Epistle to the Son of the Wolf, p. 91)

Germain to the example given above, 'Abdu'l-Baha speaks of Saint Paul in telling us, "In ancient times and medieval ages woman was completely subordinated to man. The cause of this estimate of her inferiority was her lack of education. A woman’s life and intellect were limited to the household. Glimpses of this may be found even in the Epistles of Saint Paul. In later centuries the scope and opportunities of a woman’s life broadened and increased. Her mind unfolded and developed; her perceptions awakened and deepened. The question concerning her was: Why should a woman be left mentally undeveloped? Science is praiseworthy—whether investigated by the intellect of man or woman. So, little by little, woman advanced, giving increasing evidence of equal capabilities with man—whether in scientific research, political ability or any other sphere of human activity. The conclusion is evident that woman has been outdistanced through lack of education and intellectual facilities. If given the same educational opportunities or course of study, she would develop the same capacity and abilities." ('Abdu'l-Baha, Promulgation of Universal Peace, p. 281)

'Abdu'l-Baha uses Saint Paul as an example to us; "Who are we that we should judge? How shall we know who, in the sight of God, is the most upright man? God’s thoughts are not like our thoughts! How many men who have seemed saint-like to their friends have fallen into the greatest humiliation. Think of Judas Iscariot; he began well, but remember his end! On the other hand, Paul, the Apostle, was in his early life an enemy of Christ, whilst later he became His most faithful servant. How then can we flatter ourselves and despise others?" ('Abdu'l-Baha, Paris Talks, p. 147)

Finally, a poignant example of the place of Saint Paul in Baha'i literature can be found in an account set down by Juliet Thompson in November of 1912. A noted American Baha'i, Howard MacNutt, was being instructed by 'Abdu'l-Baha in the importance of upholding the covenant set down by His father, Baha'u'llah. In an important exercise of faith and act of contrition, and at the direction of 'Abdu'l-Baha, Himself, Mr. MacNutt announced to an assembled group, "I was like Saul. Now I am Paul, for I see." This was a redeeming and galvanizing act for Howard MacNutt, who went on to serve the Faith in exemplary fashion. (The Diary of Juliet Thompson, p. 371)