'I know that Jesus has not returned because I didn't see Him (referring to Bible verse which says every eye will see Him)' Suggestion. Point out that many references in the Bible are symbolic and do not have a literal meaning and "every eye" does not refer to physical eyes but to the spiritual ones that enable a person to see and recognize spiritual truths. Every spiritual eye will be enabled to see Him upon His Return. See also question no.6 which explains the "clouds" upon which Christ will return (6:13)

'How do we know that Baha'u'llah is not one of the "false prophets" which Christ warned us about?': 'Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves (6:14)

'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'. [mat 7:15-7:18] (6:15) see

Suggestion: Point out that Christ also emphasizes that 'Ye shall know them by their fruits..' Refer to and study thoroughly Part 5 of Thief in the Night. In it, Hand of the Cause William Sears thoroughly explores and explains this question of "false prophets" as well as giving some of the 'fruits' of Baha'u'llah (6:16)

'Do you believe in the Holy Trinity?':
''Abdu'l-Baha devotes a whole chapter to this question. (also) Read SAQ Chap 27, 'The Trinity,' .
Also refer to the following excerpt:
"But as to the question of the Trinity, know, O advancer unto God, that in each one of the cycles wherein the Lights have shone forth upon the horizons (i.e., in each prophetic dispensation) and the Forgiving Lord hath revealed Himself on Mount Paran (see Aback 3:3, etc.) or Mount Sinai, or Mount Seir (see Ezekiel 35), there are necessarily three things: The Giver of the Grace, and the Grace, and the Recipient of the Grace [tb1 117:1-118:1] (6:17) see

'Who was Christ, and what was He? What is your belief about Him?': See Chapter 6. "Christ" in Some Answered Questions. See also the Master's talk in the Promulgation of Universal Peace given on 23 June 1912,in which the following passages (are) found: [dp 148:4-149:2] (6:18) see

'Is your aim to found a new religion?':'Our aim is to free the foundation of religion from its moss grown dogmas; to dispel the black impenetrable fog of creed so that the regions may be flooded and illumined. May these foul clouds never return; may the rays of the eternal sun encircle all countries, for verily the resplendent sun of reality shines from age to age.' [dp 157:4] (6:19) see

'What is the relationship of Christ and Baha'u'llah with God?':
Reference the following passage, which uses the analogy of the mirror:
'But the proceeding through manifestation (if by this is meant the divine appearance, and not division into parts), we have said, is the proceeding and the appearance of the Holy Spirit and the Word, which is from God. As it is said in the Gospel of John, "In the beginning was the Word, and the Word was with God"; [joh 1:1] then the Holy Spirit and the Word are the appearance of God. The Spirit and the Word mean the divine perfections that appeared in the Reality of Christ, and these perfections were with God; so the sun manifests all its glory in the mirror. For the Word does not signify the body of Christ, no, but the divine perfections manifested in Him. For Christ was like a clear mirror which was facing the Sun of Reality; and the perfections of the Sun of Reality-that is to say, its light and heat-were visible and apparent in this mirror. If we look into the mirror, we see the sun, and we say, "It is the sun." Therefore, the Word and the Holy Spirit, which signify the perfections of God, are the divine appearance. This is the meaning of the verse in the Gospel which says: "The Word was with God, and the Word was God"; [joh 1:1] for the divine perfections are not different from the Essence of Oneness. The perfections of Christ are called the Word because all the beings are in the condition of letters, and one letter has not a complete meaning, while the perfections of Christ have the power of the word because a complete meaning can be inferred from a word. As the Reality of Christ was the manifestation of the divine perfections, therefore, it was like the word. Why? because He is the sum of perfect meanings. This is why He is called the Word.' [saq 206:1] (6:20) see

(also) 'His Holiness Christ said: "The Father is in me." This we must understand through logical and scientific evidences, for if religious principles do not accord with science and reason, they do not inspire the heart with confidence and assurance.
'It is said that once John of Chrysostom was walking along the seashore thinking over the question of the trinity and trying to reconcile it with finite reason; his attention was attracted to a boy sitting on the shore putting water into a cup. Approaching him, he said, "My child, what art thou doing?" "I am trying to put the sea into this cup," was the answer. "How foolish art thou," said John, "in trying to do the impossible." The child replied, "Thy work is stranger than mine, for thou art laboring to bring within the grasp of human intellect the conception of the trinity." (6:21)

'Let us, free from past tradition, investigate the reality of this matter. What is the meaning of the father and the son?
'This fatherhood and Sonship are allegorical and symbolical. The Messianic reality is like unto a mirror through which the sun of divinity has become resplendent. If this mirror expresses "The light is in me" -it is sincere in its claim; therefore Jesus was truthful when he said, "The Father is in me." [dp 152:3-152:6] (6:22) see

'What is the similarity between the Cause of Christ and that of Baha'u'llah? and what relation do they hold toward each other?':
' The foundation of the religion of God is one. The same basis which was laid by Christ and later on was forgotten, has been renewed by His Holiness Baha'u'llah. Each divine revelation is divided into two parts. The first part is essential and belongs to the eternal world. It is the exposition of significances and realities. It is the expression of the love of God, the knowledge of God. This is one in all the religions, unchangeable and immutable. The second part is not eternal; it deals with practical life, transactions and business and changes according to the evolution of man and the requirements of the time of each prophet.. [dp 150:1-152:1] (6:23) see

'Jesus said: "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." [joh 14], therefore only Jesus can bring salvation.':
Suggestion: Remind them of the following verse from the Gospel of John, in which Jesus clarifies His words by saying "As long as I am in the world, I am the light of the world." [joh 9:5] (6:24) see

Also explain the Oneness of the Prophets, the Manifestation as the Mediator between God and man, how Jesus was the Way during His dispensation and that it was actually the Holy Spirit speaking through Christ Who was saying He was the only way, but since the Holy Spirit reappears in each successive Manifestation, that Manifestation becomes the Way during His dispensation.
But also remember that Jesus also said:"Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.", so don't try to tell them that they are following the wrong Manifestation, which could start an argument and thus undo all the teaching you've done with them. [joh 8:12] (6:25) see

Christ the only True Shepherd)Some may use the following parable to claim that Christ is the only true Shepherd and that all others, including Baha'u'llah, are the thieves and robbers spoken of in the parable: (6:26)

Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
But he that entereth in by the door is the shepherd of the sheep.
To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
All that ever came before me are thieves and robbers: but the sheep did not hear them.
I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.
I am the good shepherd: the good shepherd giveth his life for the sheep.
But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
The hireling fleeth, because he is an hireling, and careth not for the sheep.
I am the good shepherd, and know my sheep, and am known of mine.
As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. [joh 10:1-10:16] (6:27) see

Suggestions: Point out that Baha'u'llah did enter by "the door": the Bab. It's all a matter of interpreting the Scriptures spiritually rather than materially. He also said that He would return in "the clouds". If all were to be interpreted literally, there would have to be a "door" somewhere in those "clouds" (6:28)

Also point out that Jesus said in the above parable: 'All that ever came before me are thieves and robbers: but the sheep did not hear them.' [joh 10:8] He said, 'All that ever came before me'-before not after; He may have been simply referring to those false Christs who appeared before Him claiming to be the Messiah-referring to them as thieves and robbers.
Recall, too, the phrase in that passage that says 'I am the door of the sheep'. Baha'u'llah is Christ returned in the glory of the Father, but, as a Manifestation Himself and keeping in mind the oneness of the Prophets, the Bab was also the return of Christ and, therefore this part of the parable is also fulfilled. The section listing some of the similarities between Jesus and the Bab might also come in handy for this question (6:29)

Point out that Jesus said: And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. [joh 10:16] (6:30) see

Baha'u'llah's coming fulfills the prophecies of all the major religions, therefore gathering together all of those "other sheep" as well as the Christians, thereby bringing about that "one fold, and one shepherd." If asked about these "other folds", refer to the following passage:
To Israel He was neither more nor less than the incarnation of the "Everlasting Father," the "Lord of Hosts" come down "with ten thousands of saints"; to Christendom Christ returned "in the glory of the Father," to Shi'ah Islam the return of the Imam Husayn; to Sunni Islam the descent of the "Spirit of God" (Jesus Christ); to the Zoroastrians the promised Shah-Bahram; to the Hindus the reincarnation of Krishna; to the Buddhists the fifth Buddha. [gpb 94:1] (6:31) see

Remember not to let them calling Baha'u'llah a thief and a robber incite you to argue with them. Defend Him with the Truth, with solid logical arguments, but without arguing. Remember, too, that just using His Name enlists the assistance of the entire Supreme Concourse and that Jesus Christ Himself is in the Concourse. Ask for His assistance as well to help open the eyes of one of His followers who may have let his love for Him blind him to any other Suns (6:32)

Some may claim that the miracles which Christ performed prove His superiority over all other Prophets. Reference this passage on miracles by the Master: (6:33)

'Question. -It is recorded that miracles were performed by Christ. Are the reports of these miracles really to be accepted literally, or have they another meaning? It has been proved by exact science that the essence of things does not change, and that all beings are under one universal law and organization from which they cannot deviate; and, therefore, that which is contrary to universal law is impossible (6:34)

'Answer.-The Holy Manifestations are the sources of miracles and the originators of wonderful signs. For Them, any difficult and impracticable thing is possible and easy. For through a supernatural power wonders appear from Them; and by this power, which is beyond nature, They influence the world of nature. From all the Manifestations marvelous things have appeared (6:35)

'But in the Holy Books an especial terminology is employed, and for the Manifestations these miracles and wonderful signs have no importance. They do not even wish to mention them. For if we consider miracles a great proof, they are still only proofs and arguments for those who are present when they are performed, and not for those who are absent (6:36)

'For example, if we relate to a seeker, a stranger to Moses and Christ, marvelous signs, he will deny them and will say: "Wonderful signs are also continually related of false gods by the testimony of many people, and they are affirmed in the Books. The Brahmans have written a book about wonderful prodigies from Brahma." He will also say: "How can we know that the Jews and the Christians speak the truth, and that the Brahmans tell a lie? For both are generally admitted traditions, which are collected in books, and may be supposed to be true or false." The same may be said of other religions: if one is true, all are true; if one is accepted, all must be accepted. Therefore, miracles are not a proof. For if they are proofs for those who are present, they fail as proofs to those who are absent (6:37)

'But in the day of the Manifestation the people with insight see that all the conditions of the Manifestation are miracles, for They are superior to all others, and this alone is an absolute miracle. 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 (6:38)

'The outward miracles have no importance for the people of Reality. If a blind man receives sight, for example, he will finally again become sightless, for he will die and be deprived of all his senses and powers. Therefore, causing the blind man to see is comparatively of little importance, for this faculty of sight will at last disappear. If the body of a dead person be resuscitated, of what use is it since the body will die again? But it is important to give perception and eternal life -that is, the spiritual and divine life. For this physical life is not immortal, and its existence is equivalent to nonexistence. So it is that Christ said to one of His disciples: "Let the dead bury their dead;" for "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." (6:39)

'Observe: those who in appearance were physically alive, Christ considered dead; for life is the eternal life, and existence is the real existence. Wherever in the Holy Books they speak of raising the dead, the meaning is that the dead were blessed by eternal life; where it is said that the blind received sight, the signification is that he obtained the true perception; where it is said a deaf man received hearing, the meaning is that he acquired spiritual and heavenly hearing. This is ascertained from the text of the Gospel where Christ said: "These are like those of whom Isaiah said, They have eyes and see not, they have ears and hear not; and I healed them." (6:40)

'The meaning is not that the Manifestations are unable to perform miracles, for They have all power. But for Them inner sight, spiritual healing and eternal life are the valuable and important things. Consequently, whenever it is recorded in the Holy Books that such a one was blind and recovered his sight, the meaning is that he was inwardly blind, and that he obtained spiritual vision, or that he was ignorant and became wise, or that he was negligent and became heedful, or that he was worldly and became heavenly (6:41)

'As this inner sight, hearing, life and healing are eternal, they are of importance. What, comparatively, is the importance, the value and the worth of this animal life with its powers? In a few days it will cease like fleeting thoughts. For example, if one relights an extinguished lamp, it will again become extinguished; but the light of the sun is always luminous. This is of importance.' [saq 100:2-102:2] (6:42) see

For interpretation of prophecy in the Bible relating to Muhammad's coming, refer to Baha'u'llah, [kiq pp. 20-36].. (6:43)

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