Baba is not Jesus in another form, for Jesus retains his consciousness, his individuality, eternally, which is what is meant by uniqueness. But Baba is one with Jesus as the Only Son, so that in a sense, when we see Baba, we see Jesus. When his disciples saw Jesus, they saw a man, and when we see Baba, we see a man. Otherwise, of course, we should see nothing. I don't say "only a man," for any man is more than a man, as a dog is more than a dog. "Raise the stone, and you will find me; cleave the wood, and there am I." Divinity is in the creeping creatures under the stone and in the core of the tree. The "I" is not, of course, Jesus, but That with which he is one. This is not easy to grasp. No one should doubt that to acknowledge Baba as God-Man is not to take anything away from Jesus, or to regard Baba as a substitute for Jesus.

What we acknowledge in Baba is the "I" of which Jesus speaks. It is no wonder Christians find difficulty in reconciling what is said of Baba with their belief in Jesus, when we remember the age-long doctrinal conflicts about Jesus. What Jesus did does not need to be done again. Baba has his own work, and while it is in harmony with and akin to that of Jesus, being essentially the same saving work, it is his own unique work. What that is, we don't know, nor shall we know, until grace descends upon us, which is not yet. Perhaps that is what Baba means when he speaks of his "one word."

You will have noticed that I use the name "Jesus" not "Christ." The word Christ is a title or description, and is a Greek word which Jesus never used. His word for himself was "son of man"; he did not say "son of God" except in the Gospel of St. John, though he used the "son " in a way that seems to imply it sometimes. The theme of this Gospel is the love of God for the Son and the love of the Son for the Father. The equivalent for Christ in Hebrew is "Messiah" or "the anointed one," which strictly means anointed as king of the house of David to lead Israel to independence.

Jesus didn't use these words, though in the Gospel of St. John, he is made to declare himself the Messiah to the women of Samaria, and when Peter in answer to the question "who do you think I am?" said that he was "the Anointed One." Jesus told him and the disciples who heard this to say nothing. I think there can be little doubt that Jesus did not wish to have the word "Messiah" attached to him. Though when the question was put to him by the High Priest, he said, "the word is yours," and he replied the same to Pilate.

The early Christians recognized him as Messiah in a spiritual sense. Judas, who betrayed him thought he was the Messiah in a political sense,