Feb
15
Not all holy books are the same
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When studying other religions it is important to understand how those within the tradition approach their sacred text(s). Different religious traditions have different understandings of revelation. Because of this, believers in the various traditions read their texts differently. We cannot assume that Muslims approach the Qur’an the same way as we approach the Bible or that Hindus approach the Gita as we approach the Gospels.
For example, in most Hindu and Buddhist traditions the historicity or authenticity of the stories about the Buddha or gods are not a matter of concern since the truths being taught is what matters. Since Hindus and Buddhists believe that these truths are eternal, it does matter if the actual events described in the text ever happened or not. This would not be the case for the Bible or the Qur’an, which are understood to be historically rooted. If events recorded in the Bible or the Qur’an were shown to not have happened (if this were actually possible) this would be a problem for believers within the two traditions.
Moreover, in some traditions, like in Christianity and Islam, there is one authoritative text, but in other traditions, like Hinduism and Buddhism, there is not an authoritative text. This is largely due to their understanding of revelation. In Islam, God dictated the words of the Qur’an to Muhammad, albeit through the mediation of the angel Gabriel. In Christianity, God inspired the biblical writers. Thus, although the texts contain the personalities of the various writers, God directed what they wrote. In contrast to the Muslim and Christian view, most Hindu and Buddhist traditions believe that their sacred texts were written by enlightened people who discovered the eternal truths of the cosmos.
Consequently, when studying other religions, especially their holy books, it is important to first investigate how insiders understand their own texts.
Aug
14
Jesus and Krishna
Filed Under General religion, Hinduism | 1 Comment
This is an image of the Hindu god, Krishna. Actually, the god is Vishnu and Krishna is one of his avatars. An avatar is a manifestation of a god; literally it is a “down-coming.”
According to Vaishnavites (worshipers of Vishnu), Vishnu has had nine avatars and one is yet to come. He has appeared as a fish, tortoise, boar, man-lion, dwarf, warrior with an axe, Rama (epic hero from the Ramayana), Krishna (as seen in the Bhagavad-Gita), and the Buddha. Finally, he will come as Kalkin, a man riding on a white horse, who will take away all evil. Krishna is by far the most popular of Vishnu’s avatars. Interestingly, some Hindus believe that Jesus Christ is actually an avatar of Krishna.
Often, people incorrectly equate the Hindu doctrine of avatars with the Christian doctrine of the Incarnation. Although these doctrines appear similar on the surface (the divine is made manifest in human form), differences abound:
1. Vishnu has manifested himself multiple times while the Son of God took on flesh once for all.
2. Vishnu appeared in animal and human-animal forms.
3. In the incarnation, the Son of God took on the frailty of humanity while avatars retain their divine power.
4. Avatars are triumphant over evil, while Christ did suffer and die because of evil.
5. Avatars pass away after their job is done while the Son of God remains as a man.
6. Avatars come to restore the balance of good and evil, while Christ is understood to have defeated evil once for all.
7. The Son of God’s incarnation is rooted in history while Vishnu’s avatars are loosely connected with history.
These are just some of the differences between the Christian doctrine of the Incarnation and the Hindu doctrine of avatars. This is another example of how religions might seem similar on the surface but when looked at closely are much different than previously thought.
Jun
26
Mason Jennings: Great Musician, Not-so-good Philosopher of Religion (Part I)
Filed Under General religion, Religious Pluralism | 5 Comments
In his newest album, In the Ever, Mason Jennings includes this provocative song:
“I Love You and Buddha Too”
Oh Jesus, I love you
And I love Buddha too
Ramakrishna, Guru Dev
Tao Te Ching and Mohammed
Why do some people say
There there is just one way
To love you God and come to you
We are all a part of you
You are un-nameable
You are unknowable
All we have is metaphor
That’s what time and space are for
Is the universe your thought
You are and you are not
You are many, You are one
Ever ending, just begun
Alright, alright, alright
I love you and Buddha too
Mason Jennings is probably my favorite musician. I have listened to him for years and always enjoy his songs. Actually, my favorite concert of all time was a concert of his I went to in Tucson, Az a few years back.
In “I Love You and Buddha Too” Mason is clearly promoting Religious Pluralism, i.e. all religions are equally valid ways to God. The problem with Religious Pluralism and with Mason’s view is that many religions contradict each other. Thus, Mason is forced to reshape the teachings of various religions in order to make his point.
1. First, he incorrectly applies the Christian teaching about loving God (i.e by loving Jesus) to other religions. Siddhartha Gautama, the Buddha, never taught that people should love him. This would imply desire and attachment, which is the opposite of what he wanted. The Buddha actually diverted attention from himself at all cost.
I am not sure why Mason included “Tao Te Ching” (maybe because it fit in the song) because this is the title of a collection of works from philosophical Taoism. There is no concept in Taoism about loving “Tao Te Ching.”
Although there is the concept of loving Muhammad in Islam, especially in the hadith, it is not equivalent to Christians loving Jesus. Muhammad is the last prophet, the perfect man, but he is not to be an object of worship (at least in orthodox Islam).
Mason adopts the Christian belief that God is a personal deity that is to be loved and erroneously tries to apply it to other religions.
May
28
Syncretism- Jesus and Hindu gods
Filed Under Communicating with those of other faiths, General religion, Hinduism | 2 Comments
A few years back I went to India to do some ethnographic research. A national Christian led us around as we did our research. In one of the villages we walked through he took us to the home of a woman who had started attending a small group Bible study he was leading. Upon entering her home I noticed that she had pictures of Hindu deities on her wall just like every other Hindu home I had entered. However, as you can see, her wall was a little different. Instead of just having the traditional Hindu gods and heroes like Shiva and Hanuman, she added a framed picture of a “Catholic” Jesus. Some religions, like Hinduism, are more syncretistic than others yet syncretism is common in all religious traditions.
Syncretism often takes place when animistic cultures adopt a foreign more dominant world religion. In South America, many Catholics have exchanged their traditional gods and spirits for the Virgin Mary and saints, but have essentially kept their animistic worldview. In Africa, many Muslims have added outward forms of Muslim dress and ritual, but have kept their traditional beliefs creating a form of folk Islam. Some scholars contend that up to 75% of Muslims actually practice a form of folk Islam. In Thailand, the heart of Theravada Buddhism, Buddhists are supposed to be practicing the purest form of Buddhism yet most live their lives worshipping local spirits that determine their health and wealth.
Animists in these cultures tend to see Catholicism, Islam, and Buddhism as having to do more with the afterlife, but the everyday life is still about the local spirits. In order to have a successful crop or successful business, and to avoid illness animists must gain the favor or appease the spirits that control their everyday lives.
When ministering to those of other faiths it is important to remember that most Muslims, Buddhists, Hindus, and so on do not live the religion that is typically described in textbooks. Although studying the “textbook” form of a religion is necessary, it is equally important to understand the animistic worldview that the practitioner might have.
For more information on syncretism, animism, and folk religions see The Myth of the Eternal Return by Mircea Eliade, The Unseen Face of Islam by Bill Musk, Understanding Folk Religions by Hiebert, Shaw and Tienou, and Communicating Christ in Animistic Cultures by Gailyn Van Rheenen
Apr
4
Why Christians should study other religions (Part II)
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4. Helps us clarify our own beliefs: As we study other faiths we inevitably compare our beliefs with those of others, forcing us to think through theological issues we might not have otherwise. For example, by studying the Hindu understanding of avatars (physical manifestations of deities), I have to think through in a more detailed fashion the implications of the Christian doctrine of the Incarnation. Essentially, by studying other faiths you are able to better appreciate the subtleties and beauty of biblical teaching.
5. Helps us communicate the gospel: Every time we tell someone about the gospel of Jesus Christ we have to contextualize the gospel. That is, we need to present the gospel in a way in which the hearer can accurately understand the message we are trying to communicate. The gospel message does not change, but the way in which we present it does change depending on the culture and religious views of the person we are talking to. Clearly, you will present the gospel differently to an atheist as opposed to a Mormon. By understanding the faith of other people you will be better equipped to engage in spiritual conversations with them.
6. Helps missionaries develop strategies for reaching different people groups: As missionaries attempt to engage unreached people groups they must take into account the religious beliefs of that particular group. If missionaries do not understand the beliefs of those they are trying to reach they cannot contextualize the gospel or their methods. Moreover, by understanding the religious beliefs of their people group missionaries are better able to identify theological “bridges” or points of contact between the gospel and the group’s beliefs. These “bridges” will in turn facilitate communication of the gospel.
Mar
20
Most Christians would benefit from taking the time to learn about different religions. This does not mean that they need to become experts in other faiths nor that they should make it their greatest priority. God has given each of his children different passions, talents, and spiritual gifts, which enable them to further his kingdom within their own spheres of influence. Nevertheless, all Christians would benefit from studying other faiths. Here are three reasons: (This list is by no means exhaustive. I will include 3 more in Part II of this post)
1. Helps us love others: Christ commands us to love our neighbors as ourselves. This is especially difficult to do with those who are different from us. We have a tendency to feel threatened by those we do not understand. We either fear them or look down on them. This often leads us to dehumanize those of other faiths and make a strong distinction between “us” and “them.” As you study other faiths and gain a better understanding of their beliefs and practices you will be less likely to feel threatened by them and thus, more likely to love them as those who have also been created in the image of God.
2. Helps us understand God’s world better: Religious beliefs have shaped human history and continue to do so to this day. This is evident in that three of the most influential individuals in world history have been religious figures: Buddha, Jesus Christ, and Muhammad. If we believe that world history has a purpose, that is, that it is unfolding according to God’s plan to a determined end, then we should place value in understanding the world we live in. Studying the major world religions that have shaped the world will surely deepen our understanding of the world that God is working in.
3. Helps us evaluate our own commitment to Christ: As you study people of other faiths, you will be challenged to look at yourself and evaluate your own commitment to Christ. The high level of devotion that many people of other faiths demonstrate should inspire us to pursue Christ with even far greater fervor. Although we might disagree with their theology and many of their practices, we can still learn from other people of faith, be it their discipline, simplicity, devotion, etc.
To be continued…
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