A conversation between 'Abdu'l-Baha and Pasteur Monnier of Paris Theological Seminary in 1913:
Pasteur Monnier [of Theological Seminary in Paris]: If you permit us, we would like to ask a question: As we are students of theology, and in the rank of clergy, we would like to know your belief about Christ; who he was and what he was?
'Abdu'l-Bahá: Our belief in regard to Christ is exactly what is recorded in the New Testament; however, we elucidate this matter and do not speak literally or in a manner based merely on blind belief. For instance, it is recorded in the Gospel of St. John, "In the beginning was the word, and the word was with God, and the word was God." The majority of Christians accept this as a matter of belief, but we give an explanation which is accepted by reason, an explanation that no one need find occasion to reject.
The Christians have made this statement the foundation of the trinity, but philosophers deny it as mere superstition, stating that the trinity as regards the identity of divinity is impossible; and, in turn, the Christians do not give a satisfactory explanation and interpretation that can be accepted by the philosophers, as the former base their whole exposition of this subject upon the authority of the holy scriptures; the latter do not accept it, saying, "Is it possible to have three in one and one in three?"
We explain this subject as follows: By the "word" we mean that creation with its infinite forms is like unto letters, a letter individually has no meaning, no independent significance, but the station of Christ is the station of the word. That is why we say Christ is the word. By complete significance we mean that the universal bestowal of divinity is manifest in Christ. It is obvious that the evolution of other souls is approximate, or only a part of, the whole, but the perfections of the Christ are universal, or the whole. The reality of Christ is the collective centre of all the independent virtues and infinite significances. For example, this lamp sheds light, the moon also illumines the night with its silvery beams, but their light is not self created, they receive their light from another source; but His Holiness the Christ is like unto the sun; his light issued forth from his own identity. He has not received it through another person, therefore we give him the comprehensive title of the "word". By this we mean that the all-comprehending reality and the depository of the infinite divine virtues. This "word" has an honorary beginning, and not a beginning of [in] time. For instance, we say, this person has precedence over all. This precedence comes to him through the station and honour which he now holds in life, but it is not a precedence of [in] time. In reality the "word" has neither a beginning nor ending. It means those perfections which appeared in Christ and not his physical body. Those perfections were from God. It is similar to the rays of the sun which are reflected in a clear mirror. The perfections of Christ were the splendour and bounty of divinity. It is evident that these qualities were ever with God, even at this time they are with him, they are inseparable from him, because divinity is not subject to division. Division is a sign of imperfection, and God is the perfect one. It is clear that the perfections of divinity are co-equal and co-existent with the essence. In that station there is absolute unity. This in brief is the exposition of the station of Christ. (‘Abdu’l-Baha, quoted in Divine Philosophy, p. 145, Compilation by Isabel F. Chamberlain, Boston: Tudor Press, 1916)
