Truth Magazine

By Jefferson David Tant

“

The neighborhood mosque” may not become as familiar as “the neighborhood church” anytime soon, but the fact is that the religion of Isalm is growing. Some sources give the number of adherents in the U.S. as 6 million in 1988, up from 2,000,000 in 1982. World figures are 860,000,000, up from 700,000,000. Much of the increase in the U.S. is immigrants from the Middle East, Asia and Africa. Islam is now the eighth-largest religious group in the U.S., larger than the Episcopal Church and the Assemblies of God. About two-thirds of this number are recent arrivals on our shores.

“Islam” means “submission” to God. “Muslim” is from the same root in Arabic, and means “one who submits.” “Moslem” is the commonly accepted spelling, but since there is no “o” in the Arabic language, the preferred spelling is “Muslim.”

History and Background

The religion’s founder, Muhammad, was born in Mecca, Arabia’s principal city, in 570 A.D., in the midst of animism and idolatry. Like his ancestors, he was a trader and shepherd. His travels brought him in contact with Jews and Christians in Syria and Palestine. From them he learned something of monotheism. He was dissatisfied with the moral and social conditions, and in a period of mental depression in his 40’s, felt that he had been called to go forth and preach a religion of one absolute God. Chapter 96 of the Quran (Koran) is thought to contain the account of his first vision and appointment as a prophet of Allah (God).

His preaching of monotheism and condemnation of idolatry and infanticide brought persecution, and he fled for his life. He was 52. In time his preaching won followers and success, and he emphasized daily devotions, education in religion and aggressive zeal. In time he became a military leader and furthered his cause by persecution and killing, as when he slew 900 “unbelieving” Jews near Medina about 627 A.D. His estimation of himself at first was that of a humble, common man, whom God has sent to warn the people. He was illiterate, and disclaimed miracle-working power. Later many of his followers held him to be superhuman, and all consider him to be the last prophet of God, following Jesus Christ. A book, Life, written in the 15th century, contains 50 pages of miracles attributed to Muhammad. Other works proclaim his sinlessness, and state that the pronunciation of his name has delivering power and saving grace. In many passages in the Quran, obedience to the Prophet is a part of submission to God.

Muhammad’s militant zeal led to the spread of Islam through military conquest and great bloodshed throughout the Middle East, North Africa, Spain and Southern France. It is the majority religion in some 57 nations, with its strongest base in the Middle East and North Africa.

Basic Beliefs

The system is based on the Qur’an, Islam’s sacred scriptures. Historic facts indicate that Muhammad wrote nothing, as he was illiterate. About a year after his death, Abu Bekr, his successor, ordered his teaching compiled from what could be remembered accurately and from otherwise preserved teachings. The Quran contains 114 chapters, or “Suras,” and is slightly smaller than the New Testament.

The main article of faith is simple: “There is no god but God (Allah), and Muhammad is his messenger.” Their concept does not allow for Christ’s divinity, although he is accepted as a prophet, one of 28 so named. Of these, 22 are from the Old Testament. Three are from the New Zechariah, John the Baptist and Jesus. They also include Alexander the Great, with Muhammad being the last and greatest, having been attested to by all the preceding prophets.

Judgment and the Eternal State

A judgment day is coming when balance scales will be used to weigh the good and evil deeds, even to the weight of a mustard seed. Hell is described as a place of fire and pain, much as the Bible does. But Paradise is described in more of a physical sense. It is viewed as a place where men will have dark-eyed maidens who will provide sexual delights forever (chap. 54). Furthermore, 56:18-19 talks of them “with goblets (shining beakers), and cups (filled) out of clear-flowing fountains; no after-ache will they receive therefrom, nor will they suffer any intoxication. ” The language appeals to sensualism.

Women

The sensualism in their concept of heaven is but a reflection of the attitudes towards women in this life. Muhammad: “You may put off any of your wives you please and take to your bed any of them you please. Nor is it unlawful for you to receive any of those whom you have temporarily set aside. . . It shall be lawful for you to take more wives or to change your present wives for other women, . . . except where slave girls are concerned” (The Believers, p. 216, and The Confederate Tribes, p. 288). Divorce is easy, and men may take as many as four wives at once. Muhammad had nine wives by a special dispensation. Thus it seems that women are regarded as possessions. This is evident today in places like Pakistan, a Muslim nation, where women are commonly imprisoned or stoned as adultresses if they report a rape. Muhammad caused some confusion when he married Zanib, who had been the wife of his adopted son Zaid. “Zaid had accomplished his want of her.”

Predestination

It appears that the Quran teaches that all that is done transpires by God’s decree, even men’s belief and unbelief (16:38). “It is not for any soul to die save by God’s permission, written down for an appointed time” (3:139). “Naught shall befall us, save what God has written down for us” (9:51).

Islam and Christianity

Although conciliatory words are often spoken, Islam declares that it is a sworn enemy of Christianity. In “The Proof” section of the Qur’an, we read: “The unbelievers among the People of the Book (Jews and Christians) and the pagans did not desist from unbelief . . . they shall burn forever in the fire of Hell. They are the vilest of all creatures” (p. 29). “When you meet the unbelievers (Christians or Jews) in the battlefield strike off their heads” (Muhammad, pp. 121-122). “Make war on them (Christians and Jews) until idolatry is no more and Allah’s religion reigns supreme” (The Spoils, p. 309). Many such quotes can be cited, but these help to explain the terrorism that comes today from the Islamic world.

Remember that Muhammad ornately sculptured himself had executed 900 men who would not renounce Judaism. Jesus commanded his followers to be at peace with all men, “so far as it depends on you” (Rom. 12:18). The violence and hatred of the Islamic code is in vivid contrast to the teaching of him who is the “Prince of Peace.”

Contradictions

There are many contradictions between the Qur’an and the Old and New Testaments, as well as within the Quran itself. Following are some illustrations, taken from a debate which brother Hiram Hutto had with Dr. Salah el Dareer, an Egyptian Muslim, in Birmingham about 1977.

The Koran Contradicts The Old Testament – No. 1

Koran		Old Testament
1. Son drowned (11:42-43) (and wife? 56:10)	Noah	1. All saved (Gen. 7:1-5)
2. Left his father (6:75; 19:47ff)	Abraham	2. Did not leave him (Gen. 11:32; 12:4; Acts 7:4)
3. Stayed behind (26:171)	Lot’s wife	3. Did not stay behind (Gen. 19:16)
4. Potiphar near door (12:25-29)	Potiphar’s wife	4. Potiphar not home (Gen. 39:16)
5. Urged Joseph forgive her (12:29)	Potiphar	5. Put Joseph in prison (Gen. 39:20)
6. Imprisoned for resisting a group of women (12:30-34)	Joseph	6. Imprisoned for resisting Potiphar’s wife (Gen. 39:20)
7. Cupbearer tells interpretation (12:43-49)	Pharoah’s dream	7. Joseph tells interpretation (Gen. 41:4-13)
The Koran Contradicts the New Testament – No. 1
The Koran		The New Testament
1. Father silent 3 days (3:41)	John Baptist	1. Silent 9 months (Lk. 13, 20, 24, 57ff)
2. Polygamy encouraged (4:3)	Marriage	2. One wife – one husband (1 Cor. 7:2)
3. In paradise (52:20; 44:54)	Marriage	3. No marriage there (Lk. 20:35)
4. Easy – for many reasons (2:229-232)	Divorce	4. One reason only (Matt. 19:9)
5. Exchange wife (4:20)	Divorce	5. Married for life (Rom. 7:2)
6. Kill them (8:38-41; 9:29; 61:4)	Opponents	6. Love enemies (Matt. 5:44)
7. Permitted (66:2; 2:224-225, even break some)	Oaths	7. Swear not at all (Matt. 5:34; Jas. 5:12)
Contradictions In The Koran
1. Fight and slay the pagans wherever ye find them . . . Find those who believe not in God nor the last day (9:5, 29)		1. “Let there be no compulsion in religion” (2:256)
2. “Any who believes in God whether Jews, Christians or Sabians shall have their reward with the Lord” (2:62)		2. “If anyone desires a religion other than Islam . . . never will it be accepted of him” (3:85)
3. Christ did not die (4:157)		3. Christ did die (19:33)

The Weaknesses in Islam

While some things can be said for Islam (utter devotion to duty, strong teaching on morality, etc.), its weaknesses are its undoing in the light of truth and investigation. (1) No evidence as to the inspiration of the Quran, as there is with the Bible; (2) Reliance upon violence and force, in opposition to Christ’s teaching about peace and his appeal to faith based upon evidence; (3) Low esteem of women, while Christ upheld and honored women; (4) Pathetic weaknesses in the moral character of its founder, Muhammad (who was vindictive and revengeful at times, and whose behavior with his numerous wives often caused trouble), when compared to the sinless Christ. Others faults could be cited, but these will suffice.

Some of the difficulties in dealing with Islam have to do with getting a reliable English translation of the Qur’an, and the many divisions in the religion. A strong emphasis is placed upon reading the Quran in Arabic, and translations are frowned upon. And there is a suspicision that in some of the translations an attempt is made to soften some of the language that is more evident in the original. We must understand that there are various sects within Islam. Some authors cite at least 72 distinct divisions, sects or denominations. This is evident in the Middle East today, as the violent Iranian Muslims of the Shi’ite sect are denounced by the more moderate Sunnis and others.

The Islamic faith is growing in our nation, and we need to have some understanding of it so as to meet its false doctrines and uphold truth (1 Pet. 3:15).

Bibliography

Christianity Today, “The Mosque Next Door,” Terry Muck, Vol. 32, No. 3 (2/19/88).

Does God Exist?, “The Challenge of Mohammad,” John N. Clayton, Vol. 13, No. 6 (11/12/86); “Out of the Mosque into the Church,” Steve Masood, Vol. 14, No. 1 (1/2/87).

Hutto-El Dareer Debate, Published by Hiram O. Hutto, 1978.

“Islamic Friend, What Does the Messenger Mohammad Say About the Bible?, ” Bob Danklefsen, 1986.

Outline of History, The, H.G. Wells, Vol. 1, Doubleday & Cornpany, 1956.

Reader’s Digest 1983 Almanac and Yearbook, “Religion,” David C. Whitney, editor.

“20/20, ” C13S News, Sam Donalson and Diane Sawyer, (9/29/89).

World’s Living Religions, The, “Muhammadanism,” Robert Ernest Hume, Ph.D., Charles Scribner’s Sons, 1952.

Guardian of Truth XXXIV: 10, pp. 294-296
May 17, 1990

By Daniel W. Petty

History

The Chinese religion of Taoism was founded by Lao Tzu, the details of whose life are shrouded in uncertainty, mystery, and legend. The traditional date of Lao Tzu’s birth is about 604 B.C. He was believed to have written the book setting forth the principles of Taoism in the sixth century B.C., though some scholars argue that it was not written until about 300 B.C., based on style and historical content. Some doubt whether Lao Tzu ever lived at all.

Lao Tzu is actually a title of respect meaning, “the old philosopher,” “the old fellow,” or “the grand master.” He is said to have held a government position as curator of the imperial archives in his native western Chinese state, and that around this occupation he lived a simple and undemanding life. Saddened by men’s disinclination to cultivate the goodness he taught, Lao Tzu finally abandoned his post in search of a life of simplicity. He concluded that life should be lived without honors and apart from the fruitless search for knowledge. Lao Tzu eventually left home on a water buffalo toward the western border, away from society.

Lao Tzu was stopped at the border by a friend who demanded that before he crossed over, he should write down his teachings, so that the civilization he was deserting would have a record of his beliefs. The product of three days’ writing was a small book titled Tao Te Ching or “The Way and Its Power.” This work of about 5000 words became the basis for the religion of Taoism.

Taoism is primarily restricted to China, where it is one of the officially recognized “Three Religions,” along with Confucianism and Buddhism. The number of adherents to Taoism has been estimated at 43 million (Hume 127).

Religious Teachings

Taoism is characterized by a mysterious, enigmatic teaching. The basic concept of Taoism is the Tao, which means the “way” or “path.” There are three basic senses in which this “way” can be understood. First, Tao is the way of ultimate reality, the ground of all existence. This ultimate reality is, however, an enigma, for if it can be understood or defined, then it is not the real Tao. It is essentially a mystery, beyond understanding or senses. As the author of the Tao Te Ching states, “Those who know don’t say, and those who say don’t know.” In this first sense, therefore, Tao can be known only through mystical insight, and cannot be translated into words. Second, Tao is the way of the universe. This means that it is somehow the ordering principle behind all life. Third, Tao is the way man should order his life in order to be in harmony with the way of the universe.

Life, according to the Tao, should be lived according to the principle of wu wei, or “creative quietude.” This is the practice which puts one’s life in harmony with Tao. It is best to avoid self-assertiveness, competition, or involvement. It is best to live naturally, spontaneously, and passively. Man should avoid aggressiveness, not only toward other men, but also toward nature. Taoism seeks to be in tune with nature, thus tending to condemn civilization and to idealize the simplicity of primitive society.

Taoism also teaches the doctrine of Yin and Yang, or the idea that reality exists in opposites. These opposites, with Yin as the negative and Yang as the positive, are seen in such examples as good and evil, life and death, or light and darkness. Yet these opposites are interdependent, since neither could exist without the other. This offers a cyclical explanation of all existence in which all being is involved in a continual state of change or flux. The key to Tao is harmonious interaction with Yin and Yang. The corollary to this idea is the relativity of all values. Taoism eschews all clear-cut distinctions between values such as right and wrong or good and evil. No perspective in this relative world can be considered as absolute. All values and concepts are ultimately relative to the mind that conceives them. Even good and evil, in Taoist perspective, lose their absolute character.

Taoism in the Light of the Bible

Our examination of the teachings of Taoism in the light of God’s Word will center around four main ideas.

The concept of God. The central religious teaching in the Tao Te Ching concerns one eternal, mystical, impersonal Supreme Being. Its activities and attributes are described as follows: “Original, primeval, before heaven and earth, the Ultimate, still, formless, unchanging, nameless” (25:1-4; Hume 139). “The Tao is inexpressible, unnamable, indescribably great” (1:1; Hume 13 9). While Lao Tzu did not teach a personal Supreme Being, his followers have recognized in their religious teacher a manifestation of the Divine Being (Hume 133). At times, Taoism has tended toward polytheism, demonolatry, witchcraft, and occultism.

The God of the Bible is personal. He creates and sustains his creation (Acts 17:24). Jehovah’s attributes are described as “true,” “living,” and “everlasting” (Jer. 10:10). The personality of God is summed up in the fact that he made himself known to man thorugh his Son (Jn. 1:18; Heb. 1:1-2). He is a God who loves and cares for his people and acts in their behalf, and who can in turn be known by them (Heb. 8:11-12).

The Concept of Mystical Truth. Taoism diminishes the concept of truth by making it something that is enigmatic, mysterious, and hidden. The Absolute is itself unknowable, except by knowing its operations in the world. It is “to be known solely by intuition” (Hume 139). That which is called “the way” (Tao) is also mystical, and therefore, beyond the ability of anyone to communicate it by teaching.

The Word of God not only identifies truth as originating with God, but affirms that this truth may be known by man. The Psalmist declared, “The sum of Thy word is truth” (119:160). Jesus prayed in behalf of his disciples, “Sanctify them in the truth; Thy word is truth” (Jn. 17:17). The key to true discipleship, he taught, is to abide in his word: “and you shall know the truth, and the truth shall make you free” (Jn. 8:31-32). Truth is absolute, and its opposite is falsehood (Rom. 1:25). The intimate relationship between truth and deity is demonstrated by the fact that when God revealed his Son, he revealed the truth (Heb. 1:1-2). Jesus said, “I am the way, and the truth, and the life; no one comes to the Father, but through Me” (Jn. 14:6).

The Concept of Relative Values. Taoism’s doctrine of Yin and Yang resulted in a confusion of values and the denial of any absolutes. Such naturally follows from the premise that neither God nor truth can be absolutely known. The result is a doctrine of the relativity of all values. There is no absolute good or evil, but all values are relative to the mind of the one who entertains them.

Perhaps the best answer to the Taoist denial of absolute values is the scriptural teaching on the holiness of God. God by nature is perfect holiness. The imperative that constantly issues from the truth is that man is intended to share in or imitate God’s absolute holiness. Peter exhorted, “but like the Holy One who called you, be holy yourselves also in all your behavior” (1 Pet. 1:15). Paul admonished, “Let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1). If it is our calling to be “holy and blameless” before him (Eph. 1:4), then there must be some absolute values of goodness and holiness which we are to pursue, and evil things we are to flee. Indeed, the only way to conceive of sin is to understand some standard of righteousness which man has failed to follow (1 Jn. 3:4).

Ethics. The ethical ideal of Taoism is a quiet, restful simplicity. It is an ethic based on the principle of inactivity or indifference. The Tao Te Ching says, “Aim at extreme disinterestedness, and maintain the utmost possible calm” (16: 1; Hume 140). The characteristic phrase wu wei means “non-striving” or “inactivity.” “Only quiet non-striving is successful” (29:1; Hume 140).

This principe of inactivity leads, in the first place, to a negative ethic of withdrawal from society and from all conflict. The word of God stresses the principle that the Christian life is a life of striving, fighting, and running. Jesus said, “Strive to enter by the narrow door” (Lk. 13:24). “Fight the good fight of faith,” Paul admonished (1 Tim. 6:12). The Hebrews writer urged us to “run with endurance the race that is set before us” (12:1). These are not the words of ” extreme disinterestedness ” or of ” quiet non-striving. ” The Christian’s calling in this world is not indifferent withdrawal, but positive influence for good. Jesus spent his life going about doing good (Acts 10:38). He taught,his disciples to fulfill their role in the world as salt that savors and light that enlightens, as we show our good works (Matt. 5:13-16). “Do not be overcome by evil, but overcome evil with good,” Paul said (Rom. 12:21). We must not tire of doing good in this world (Gal. 6:9; 2 Thess. 3:13).

On the other hand, Taoism stresses such qualities as humility, passivity, and returning good for evil. “To those who are good to me, I am good; and to those who are not good to me, am also good” (49:2; Hume 130). “Recompense injury with kindness” (63:1; Hume 130). These ethical principles have often been compared to the teachings of Christ in the Sermon on the Mount. The fundamental difference however, is that Jesus Christ taught these principles in connection with a personal God who practiced the same (Matt. 5:38-48). One wonders, moreover, how the Tao can expect man to know good if there are no such values that are absolutely good.

Conclusion

Robert E. Hume summarized the basic elements of weakness in Taoism as follows:

Its not efficiently personal and responsible Supreme Being.

Its founder’s positively ignoble example of withdrawing from difficulty; not organizing for reform.

Its inadequate recognition of the evils in the world.

Its inadequate appreciation of physical facts and resources, discouraging to scientific inquiry.

Its over-emphasis on inactivity (wu-wei), belittling to human effort.

Its lack of a commanding enthusiastic principle for living; mostly negative advice.

Its ethical ideal of indifference and irresponsibility.

Its inadequate conception of immortal life; merely a protracted existence.

Its lack of a programme for the uplift of society; only a return to an uncivilized simplicity.

Its relapse into polytheism, demonolatry, and practice of magic (144-5).

The religion of Taoism is based on the teachings of a founder whose every existence in history is questionable. It teaches of a Supreme Being that is impersonal and unknowable. It conceives of truth as an enigma that is ever elusive. Its notion of relative values and its ethic of non-activity are inherently negative. Taoism not only fails to meet real human needs, but constitutes a perversion of the most fundamental truths about the one true and living God.

Sources

Hume, Robert Earnest. The World’s Living Religions. New York: Charles Scribner’s Sons, 1950.

McDowell, Josh and Don Stewart. Understanding NonChristian Religions. San Bernardino, CA: Here’s Life

Publishers, Inc., 1982.

Smith, Huston. The Religions of Man. New York: Harper & Row, 1958.

Guardian of Truth XXXIV: 10, pp. 312-314
May 17, 1990

By Daniel H. King

Looking at Judaism from the perspective of a Christian, there is much both to love and to respect. As Paul, a Jews by birth and raising, and yet a Christian by conviction and lifestyle, said it: “I bear them record that they have a zeal for God” (Rom. 10:2); and again, “To (them) pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came” (Rom. 9:4-5).

Of all the non-Christian religions of the world we ought to feel the most kindred in spirit to Jewish people. We share a common faith in the Hebrew Bible and its God. And, it is not in vain that historians speak of the Judaeo-Christian ethic which lies at the heart of Western civilization’s law codes and common standards of behavior. However, being so closely “related” to Judaism has led to animosity and rivalry on both sides of the Jewish-Christian equation. Early Christians first experienced persecution at the hands of the Jews before they felt the brunt of Roman Imperial opposition. Later, when Christianity became the most popular religion in the Roman Empire and Catholicism was developing into a political force, persecution of Jews by the church of that time turned the tables against Judaism. So, the relationship has not always been a friendly one.

As early Christians were at times misunderstood and charged falsely by Jews and Romans, so has it been for Jews at the hands of Christians. Anti-Judaism, well attested in the pagan world, and later Anti-Semitism which culminated in the holocaust under Hitler and Naziism, have brought us to an awareness of how tragic can be the result when misunderstandings and misrepresentations are allowed to fester into hatred. Differences do exist between the two religions, but no one’s case is made stronger through falsehood. It is with this in mind that we attempt to shed some light upon Judaism as believed and practiced among Jewish people today.

History and Background

One of the most prevalent misunderstandings about Judaism is the idea that reading the Old Testament is the key to knowing and understanding it. This is only partially true. If one is to know what Judaism is about, he must have some idea of what the centuries of Jewish tradition have produced since the completion of the Hebrew Bible. He must understand what the Mishna and Talmud are and how these literary works have shaped Jewish thought since the fall of the Second Temple. As well, he must grasp how modern modes of thought and lifestyles have altered Jewish thinking as it has that of many Christians. In short, he will find that Jews are almost as disparate in their ways of thinking about religion as are the various Protestant denominations and the Catholic church. It is hard to say, “Jews believe this or that.” Only some Jews probably believe any given thing that we might talk about. Still, there are some basic things that do pertain in most instances, and it is these which we will be talking about.

“Judaism” traces its beginnings to the time of Ezra the scribe and “the man of the great synagogue.” Ezra returned to Jerusalem in 458 B.C. to restore the Law of Moses as the guiding principle in the life of the nation. Because of his courage and tenacity and the success which followed his efforts, Ezra became a folk hero in certain circles in Israel. He was portrayed as a “scribe skilled in the Law of Moses” (Ezra 7:6). Following upon his model, close scribal study of the Law became the special province of select groups in Israel, among them the scribes of the Pharisees, which are prominent in the New Testament, and the (probably) Essene scribes at Qumran. These men came to be called “lawyers” (Matt. 22:35; Lk. 7:30; etc.) or “doctors of the Law” (Lk. 5:17; Acts 5:34). They rendered judgments for the community on important legal issues, although they frequently disagreed among themselves on their rulings. The Hebrew Bible was viewed by them as a final book, all-embracing, adequate for every contingency. No future, however distant and revolutionary, could possibly render it antiquated: “Leaf it (the Book) and leaf it again, for everything is in it” (Aboth 5:25). To them the Law, or Torah, included both the written Law and the Oral Law (accumulated traditions). Over time they came to view their judgments as case law having divine sanction, even harking back to Sinai itself: “Moses received the Law from Sinai and handed it down to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets handed it down to the men of the Great Assembly” (Aboth 1:1). As teachers of the Law, they expected to received special treatment: “Let the honor of they friend border on the honor of they teacher, and the honor of thy teacher on the fear of God” (Aboth 4:12). The common people revered them for their, sometimes legendary, knowledge of Scripture and tradition.

The result was that during the time of Jesus many had become conceited and self-assertive and the Lord was at odds with them on various occasions. He particularly disliked their reverence for human traditions (Mk. 7) and the hypocrisy of many of their lives (Matt. 23). In the providence of God, however, one of their young students, Saul of Tarsus, eventually became the most articulate and effective of the preachers of Jesus as the Messiah.

The Impact of the Destruction of the Temple

After the destruction of Jerusalem in 70 A.D. Judaism found herself without a Holy City or Temple. Priesthood and sacrifice were at a virtual end. The High Priesthood as an institution was lost in Israel, and the mantel of leadership fell upon the Pharisees, or more correctly, their posterity. As a people she fell back more than ever upon the contemplation of the Torah. A center of study evolved at Jamnai in Palestine under Rabbi Johanan ben Zakkai. Johanan concentrated his efforts on the present needs of the surviving remnant of Israel, devising a program for the reconstruction of the people and the faith in the aftermath of this disaster. The academy at Jamnia continued discussion and debate of issues relating to Jewish life and further expanded the oral tradition material.

At the end of the second century Rabbi Judah the Prince assembled and edited a compilation of Oral Law, known as Mishna or “study.” It gained immediate acceptance as the authoritative work in the field of interpreting and amplifying the contents of Scripture. Of the 523 chapters of the Mishna, only six are free from disagreement among the authorities cited. So it may be viewed as more of a discussion of issues than a creed for Jews. The traditional material had grown so voluminous that it was necessary that it be put into written form that it not be lost. By the time it was set down in writing, however, some of the decisions arrived at in the Mishna were no longer applicable to existing conditions. There arose, therefore, a growing body of “Gemara” (from an Aramaic word meaning “study”) or discussion of Mishna pronouncements. This has come to be called the Talmud. It grew through the entire period of the first eight centuries of the present era. It involves the study of biblical texts, Mishnaic discussions, and includes application and appropriation of these matters to Jewish life at the time of the particular segment represented in the text. The Talmud today appears in the form of two compilations, the Palestinian (incorrectly called the Jerusalem Talmud, or Talmud Yecusalmi), and the Babylonian (Talmud Bavli). These collections are respectively from the academies of Palestine and Babylon, where a sizeable community of Jews still lived.

Thus, Hebrew Bible, Mishna and Talmud now form the sacred literature of the Jew. He does not aspire to the building of a Temple and the reinstitution of the Sacrificial Cultus of the Old Testament. This is one of the most widely misunderstood aspects of Judaism, especially among premillennialists and dispensationalists. The activities and institutions that gave rise to the origin of talmudic Judaism can be traced back to the period of the Babylonian Exile. It provided an impetus for the formation in embryonic form of the synagogue (bet ba-keneset), with its nonsacrificial form of worship (“I have been a sanctuary to them,” Ezek. 11:16), and the schoolhouse (bet ba-midrash) where Divine service assumed the form of Torah study. After the fall of the Temple in 70 A.D., Johanan taught that what God wanted from Israel was not a Messianic war but irenic acts of loving kindness, the atonement for the new age in the place of the old Temple sacrifices. His philosophy has since been universally recognized by Jews as the correct one.

What Modern Judaism Believes

The greatest affirmation of Judaism is the oneness of God. The Shema (“Hear. . . “) of Deuteronomy 6:4 is the basic statement of that belief: “Hear, 0 Israel: The Lord our God is One.” In the face of ancient polytheism Judaism shone like a light in the darkness so long as she upheld this creed. Judaism was the first to accept what is today shared by almost all living religions today, namely, that underlying the endless variety of life there is a single purpose, a single reality. That reality is God. Yet even this most basic idea of Jewish faith is not shared by all Jews. Some are as atheistic or agnostic as the humanistic infidel. Their attachment to Judaism may be purely hereditary and social. Again, it is hard to say what all Jews believe, even with regard to this most fundamental thing.

Most everything that Jews do accept as true is dependent upon where a particular group or individual stands relative to the three divisions within Judaism. For most of their history most Jews could be said to be “orthodox,” that is, they believed in and followed the laws written in the holy books. But the changes brought on by modern thought have led to divisions within the Jewish community. Each Jewish congregation is self-ruled or autonomous; there is no central religious leader in Judaism. Yet three district groups have developed over issues of “modernism.”

Orthodox Judaism. Orthodox Jews remain faithful to the ancient traditions, interpreting them very strictly and attempting to practice them in their individual lives. Dietary and Sabbath restrictions are carefully observed. Hebrew is used in the synagogue services, and special schools train their children in Hebrew history and language. They also look for the coming of the Messiah.

Conservative Judaism. Conservative Jews hold to the Torah, but accept the place of modern scholarship in its interpretation. Traditional forms of worship are continued, with Hebrew used in the services. They are more lenient on dietary and Sabbath laws.

Reform Judaism. Reform Judaism is a modern American attempt at adapting Judaism to twentieth-century Western life. Worship is similar to Protestant Christian groups, with families sitting together for services and organ music and choirs. The liturgy is in Hebrew but the sermon in English. Theirs is the most liberal approach to the traditions of the past.

Even in the face of opportunity to return to Palestine and make a homeland for Jews, the Exilic concept of worship and service to God has led most to remain where they are. While Israel has opened its gates to Jews from throughout the world, still the largest Jewish community on earth is found in New York City. Land, Temple, Priesthood and Sacrifice are all ideas which have been replaced by study of the Torah and deeds of loving kindness, largely the contribution of Post-exilic Rabbis and their learned academies.

Judaism and Christianity

Since Judaism and Christianity both have their problems with Liberalism and modernistic thought, and that is a discussion all its own, we shall concentrate our thoughts around four basic ideas defended by traditional Jews and leave alone criticism of Reformed thinking.

The first and most basic problem with Judaism as we know it today is one which Jesus wrestled with and condemned in his Pharisaic contemporaries. This is the tendency to heap human traditions upon the Divine Law and give equal weight to tradition in deciding an issue. Jesus rejected the notion that the Oral Law was handed down directly from Sinai. He saw it as a human innovation displacing the Word of God: “You leave the commandment of God, and hold fast the tradition of men. . . . You have a fine way of rejecting the commandment of God, in order to keep your tradition!” (Mk. 7:8,9) On the Pharisee’s argument about Corban, Jesus said they made “void the word of God through your tradition which you hand down. And many such things you do” (Mk. 7:13). God gave his Word by inspired prophets who spoke and wrote God’s own words. “Making a fence around the Law” was the idea of men. It is the seedbed of the traditionalism which produced the Mishna and the Talmud. The result of such human regulations is that God’s will is often passed over for the observation of human statutes.

The second element of Judaism wherein it differs from a biblical viewpoint is the approach it has toward Temple and Sacrifice. The Hebrew Bible demanded animal sacrifice as appeasement of God and atonement for men’s sins. All the reasonings of the Rabbis notwithstanding, if one accepts the legitimacy of the Hebrew Testament in the present era then there ought to be a Temple and the blood of sacrifices ought to be offered in it. The arguments for their being discontinued are post-biblical in their origin and pragmatic rather than scriptural in their foundation. For Christians the disappearance of Temple and Sacrifice represents no difficulty at all, since Christ has offered the final sacrifice for sin, accomplishing what the blood of bulls and goats could never do (Heb. 10:1-10).

The third point relates to the Law. The largest body of adherents to Judaism reject the observance of the dietary and other requirements of the Hebrew Bible. While we may agree that concentration upon deeds of charity and benevolence toward humanity are more uplifting and worthwhile in the present day – still it is not consistent with the notion that the Hebrew Testatment is still in effect and its Laws binding upon Jews. If the Law is yet binding, then let faithful Jews obligate themselves to observe it in all of its parts: “Cursed be he who does not confirm the words of this law by doing them” (Deut. 27:26; Gal. 3:10). If unwilling to do so, then allow that the Old Testament has been fulfilled and taken out of the way as the New Testament proclaims (Jer. 31:31; Heb. 8:8).

The fourth and most critical issue relates to the Messiah. While many Jews do not believe at all in a personal Messiah that is to come (liberal Jews prefer to think of every man as a messiah who does whatever he can to advance the cause of right), others still believe the Messiah will usher in the Age to Come. Of course, they reject the Messiahship of Jesus and the validity of the New Testament scriptures. As Samuel Sandmel wrote: “When we Jews have understood explanations, and when we have not, we have consistently rejected the Christian claims about Jesus. We have not believed that Jesus was the Messiah; we have not been willing to call him Lord; we have not believed that the Logos became incarnate as Jesus; we have not believed that Jesus was, or is, the very Godness of God” (We Jews and Jesus, p. vii). Yet for most Jews he has been viewed as a beneficial person in some respects: “Jesus is, for the Jewish nation, a great teacher of morality and artist in parable. He is the moralist for whom, in the religious life, morality counts for everything” (Joseph Klausner, Jesus of Nazareth, p. 413). And, while he is counted by most as a good Jewish man, he is seen as no more than this. For all Christians he is, “The Christ, the Son of the Living God” (Matt. 16:16). The Lord himself portrayed this rejection by the Jews of his own day as more than a mere intellectual decision: “I told you that you would die in your sins, for you will die in your sins unless you believe that I am He” (Jn. 8:24).

Guardian of Truth XXXIV: 10, pp. 291-293
May 17, 1990

By Mark Mayberry

Introduction

Hinduism is one of the oldest living religions in the world. Followers of this religion can be found scattered around the world, nevertheless Hinduism is most closely associated with India. “Hinduism has its roots in the civilization that flourished in the Indus valley some 5,000 years ago, but did not develop as a formal religion until the conquest of the subcontinent by the Aryans of Central Asia in about 1,500 B.C.”(1) As Hinduism evolved over the centuries, “it continually absorbed and reinterpreted the beliefs and practices of the different peoples with whom it came into contact.”(2) Most Hindus live in India, but the faith is also practiced in Pakistan, Bangladesh, Sri Lanka, Nepal, etc.(3) Having between 500-600 million adherents worldwide, Hinduism is the world’s third largest religion, behind Christianity and Islam.

In recent years, Hinduism has had a strong influence in the United States and Europe. Many have turned to Eastern philosophy as a reaction against Western materialism. Hare Krishnas with their orange robes and shaven heads are a common sight in many large cities. Transcendental Meditation, when stripped of its “scientific” vocabulary, is essentially a Hindu discipline. The New Age movement promotes the concepts of Eastern religion in general and Hinduism in particular.

A. Basic Beliefs of Hinduism

Hinduism is exceedingly difficult for the Western mind to comprehend. It has no single founder or prophet, no particular ecclesiastical or institutional structure, and no established creed or dogma. This religion embraces a wide diversity of beliefs and practices. A Hindu is free to adopt any religious concept that he likes. For example, the vast majority of Hindus have some sort of belief in God, but others do not. A Hindu may conceive of God in personal or impersonal terms. He may worship one god, a few gods, a thousand gods, or none at all!

In blending together many different elements, Hinduism forms a complex but largely continuous whole. In many ways, Hinduism is more of a culture than a creed. Since it encompasses a whole way of life, it has religious, social, economic, literary and artistic expression. Although Hinduism resists a precise definition, there is a common set of characteristics shared by most Hindus which can be identified.(4)

1. Tolerance?

On the surface, Hinduism appears to be an inclusive faith. The Hindu feels that every religious system contains the essential ingredients of truth. However, he views his religion as “more equal” than the others. Furthermore, the traditional tolerant image of Hinduism is not all-together accurate.

In India, where 85 percent of the population is classifieci as Hindu, other religions are officially recognized. However, sectarian violence is a fact of life in India. Bloody clashes frequently occur between Hindus and various religious minorities. In recent years, those who have converted from Hinduism to other religions have suffered persecution.(5)

One powerful Hindu organization, Rashtriya Swayam Sevak (RSS, the Hindu words mean “National Pure Service”), has urged the expulsion of all foreign missionaries from India and an official ban on foreign funds received by churches. This highly nationalistic group is devoted to restoring a Hindu society free from the influence of Christianity, Islam, etc.(6)

In Nepal, were Hinduism is the official religion, freedom of worship is guaranteed for the nation’s Buddhist, Moslem and Christian minorities. However, proselyting is illegal in this Hindu kingdom. Anyone who is convicted of trying to convert a Hindu to Christianity faces up to six years of imprisonment.(7) As you can see, Hindu tolerance is more myth than reality.

2. Sacred Writings

Hinduism has no single book, like the Bible, that serves as its foundation. Instead it has many sacred writings which have contributed to its beliefs. The most important of these writings include (1) the Vedas, (2) the Puranas, (3) the Ramayana, (4) the Mahabharata, (5) the BhagavadGita, and (6) the Manu Smriti.(8) The first group of writings are the oldest Hindu scriptures. The second group are a collection of long verse stories that contain many important Hindu legends. The third and fourth groups are long epics. The fifth document is a philosophical work which discusses the meaning and nature of existence. The final book is the basic source of Hindu religious and social law.(9)

3. Divinities

Hinduism is a polytheistic religion. The vast Hindu pantheon is populated by no less than 330 million gods. However, all these gods are ultimately viewed as different incarnations of the all-embracing Brahman. He is the Supreme Being, the Universal Spirit, the Source of all life. Next in importance to Brahman comes the Hindu trinity of Brahma, the creator; Vishnu, the preserver; and Shiva, the destroyer. Other wellknown deities include Ganesha, the elephant-headed god; Kali or Durga, the consort of Shiva; Lakshmi, the Vishnu’s wife, the goddess of fortune and beauty; Krishna, the incarnation of Vishnu and one of the most popular Hindu gods; Hanuman, the monkey-faced god, etc.(10)

4. Reincarnation and Karma

“The Hindus believe that man’s fate is not worked out in a single life on earth, but in a series of many existences stretching from the dim past into the distant future.”(11) According to Hindu teaching, when the body dies, the soul returns to earth in another form. This continuing cycle of death and rebirth is called reincarnation. Closely related to this concept is the law of karma, which states that each person will be rewarded or punished in their next life according to deeds in their present life. Every action, regardless of how small, influences how one’s soul will be reincarnated. If a person lives a good life, his soul will be reborn in a higher state, perhaps as a ruler or a priest. If a person leads an evil life, his soul will be born into a lower state, perhaps as a common laborer or a slave. An individual pays for his sins by being placed in a worse situation in the next life. In fact, a person may not necessarily be reincarnated as a human. He may have been a plant or an animal in a previous life and may become one again. This belief helps, explain the reverence that Hindus feel for all forms of life. All living things are a part of this perpetual cycle of existence. Supposedly, this process of reincarnation continues until a person reaches self-realizaton, or spiritual perfection. Then the soul is released from the cycle of life and death, and is absorbed into the Divine Being. Having once merged with the infinite, it never returns to this life.

The Hindu philosophy of existence is well summarized by the following statement: “A man’s lifetime is like a bead on a necklace whose other beads represent past and future lifetimes. Each soul, or atman, strives through successive rebirths to ascend the scale of merit until – after a life of rectitude, self-control, nonviolence, charity, reverence for all living creatures, and devotion to ritual – it wins liberation from worldly existence to achieve union with Brahman.”(12)

5. The Caste System

Hindu society is structured by a elaborate caste system where an individual finds himself locked into a network of complex relationships. This arrangement originated around 1500 B.C. when India was invaded by Aryans from central Asia. After conquering the land, these light-skinned invaders imposed a rigid system of social distinction upon the darkskinned people of India. Different groups were assigned different roles, and social contact between these groups was strictly forbidden. This was done to keep the “inferior” native peoples of India from mixing with the “superior” conquerors from Asia. Over time, the caste system became intricately connected with Hindu religion.

Hindu society is divided into four principal castes that are based mainly on occupation. These groups are ranked as follows: (1) the Brahmans, the priests and scholars, are the highest caste; (2) the Kshatriyas, the rulers and warriors, are next in order of prestige; (3) then comes the Vaisyas, the merchants and professionals; (4) and lastly are the Sudras, the craftsman and laborers.(13) Furthermore, these four basic groups have evolved into more than 3,000 subcastes, each with its own rights, obligations and rituals. “Except for unusual cases, caste is immutably fixed at birth; it limits a Hindu’s choice of occupation, marriage partner, dress, eating habits, religious practice, and his freedom to move about.”(14)

In addition, millions of Hindus belong to no caste at all. This large group, formerly known as the Untouchables, but now called Scheduled castes, is ranked lower than the lowest caste. Members of this group are restricted to performing the most menial jobs such as cleaning latrines, handling animal carcases, tanning leather, etc. Until recent years, these outcasts had no rights whatever. Considered polluted, they could not use the same wells, walk the same paths, attend the same schools, or worship in the same temples as caste members. However, thanks to the work of Mahatma Gandhi and other reformers, discrimination against the Untouchables was made illegal. The 1950 Constitution of India gave full citizenship to members of this community.

The caste system itself has weakened over the years. Education, technology and contact with the modern world has tended to diminish its influence. Hindus from different castes now freely mix with one another. However, ancient traditions die hard, and especially in the countryside, the caste system remains an unfortunate fact of life.

6. Hindu Worship

Hindu worship takes many forms. The daily worship, or puja, of a typical Hindu would include a visit to the temple, a stop at several shrines, and home worship.

Temple Worship: Hindu temples are filled with many shrines, each representing a different god. The sculptured images are treated as living human beings for it is believed that the divinities are actually present in the images. Food offerings are set before them daily, and the priests wash and dress the images as if they were alive.(15)

A Hindu may worship together with others, or he may sit alone and meditate in a corner. The incantation of a mantra is a central part of Hindu worship wherein a sacred word, such as om, is chanted over and over. Eastern religion affirms that reality cannot be known through reason but through the soul’s intuition of itself, and thus meditation is the route to enlightenment. It is designed to bring one into union with the Absolute.

Home Worship: Because of the importance of home worship, Hindus can fully participate in the ceremonies of their religion while rarely going to temples. Home worship involves meditation, prayer, the reading of sacred texts, and offering food, flowers, or incense to the family god. Most homes have a shrine devoted to the family deity, and wealthy Hindus may have a room set aside exclusively for worship.

The Worship of Saints: Hindus worship both living and dead men as saints. Local village heroes may be elevated to sainthood. Gurus and yogis are both venerated and revered. Since everything is sacred in Hinduism, almost anything can become an object of worship: rivers, trees, plants, etc. Many animals are worshiped as gods, but cows are considered most sacred. A Hindu would rather starve to death than kill a cow for food.

B. A Comparison with Christianity

1. The Concept of Revelation. A Hindu’s faith is based on superstition, mythology and legend. Many of the beliefs and practices of Hinduism actually contradict each other. However, such unfounded speculations are no match for the certainty of Scripture. Man has not been left to grope in darkness. God has spoken (Heb. 1:1-2; Eph. 3:3-5), and his word is Truth (Jn. 17:17; Jas. 1: 18). The Bible, a divine revelation free from all contradiction and error, is our guide through time to eternity (Psa. 119:105; 2 Tim. 3:16-17).

2. The Concept of God. Hinduism is an idolatrous religion in which countless gods are worshiped. However, the Bible presents Jehovah as the One True God (Deut. 6:4-5; 1 Tim. 1:17). He is omnipotent, omniscient and omnipresent, perfect in holiness, love, mercy, etc. He is a personal God who demands our full obedience and complete devotion. The Bible prohibits the use of images or idols in the worship of God (Exo. 20:3-4), and exposes the foolishness of pagan idolatry (Psa. 135:15-18; Isa. 44; 45:20).

3. The Concept of Man. Hindu doctrine affirms that both animals and humans have souls. However, the Bible teaches that man is unique in God’s creation. Man is a dual being, composed of body and spirit, who is made in the image of God (Gen. 1:26-27). He was made a little lower than the angels but was given dominion over the animal creation (Psa. 8:4-8).

Whereas Hinduism envisions the flow of life through many existences, Christianity focuses on the importance of decision making within the context of one life. According to the Scriptures, death involves the separation of the body and the spirit (Jas. 2:26). When a person dies, the body of flesh returns to the dust, while the eternal spirit returns to God (Eccl. 12:7). God’s word affirms that we die only once, and after that comes the judgment (Heb. 9:27)! Those who have done good will be rewarded with eternal life, but those who have done evil will suffer eternal damnation (Jn. 5:28-29).

4. The Concept of Salvation. If there was ever a religion that taught salvation based on human merit, it is Hinduism. Through a series of reincarnations, those who perform good deeds eventually are liberated from this earthly existence and achieve oneness with Brahman. However, the Bible plainly reveals that man cannot earn salvation (Eph. 2:8-9; Tit. 3:5). Pardon and forgiveness are made possible only through the atoning sacrifice of Christ (Jn. 3:16).

The Hindu views every religion as true and a path to truth. Other religions are but different roads that ultimately converge on the same spot. However, the Bible teaches that fellowship with God can be achieved only through Christ Jesus (Jn. 14:6). His will must be obeyed if we are to have any hope of eternal life (Heb. 5:8-9; 2 Thess. 1:7-9).

5. The Concept of Worship. The bizarre rituals of Hinduism are in no way reflective of the worship that God desires. The Bible teaches that our worship must be “in spirit and in truth” (Jn. 4:23-24). In other words, it must be offered with the proper attitude and according to the proper form. Therefore, it is imperative that our worship follow the New Testament pattern (Col. 3:17; 1 Pet. 4:11).

Conclusion

The idolatrous religion of Hinduism is a dismal and fatalistic philosophy, devoid of truth and light. However well meaning faithful Hindus may be, they are misguided believers in a benighted faith. Apart from Divine guidance, man is lost in darkness and despair. Yet, praise be to God for his glorious revelation of truth! The gospel of Christ represents God’s plan of salvation for lost mankind. Those who would be saved must wholeheartedly embrace the Christian religion. Christ Jesus is the only hope of the world!

Endnotes

1. United Press International, April 14, 1986.

2. Collier’s Encyclopedia, c. 1984, s.v. “Hinduism.”

3. Encyclopedia Britannica: Micropaedia, c. 1985, s.v. “Hinduism.”

4. Encyclopedia Britannica: Micropaedia, c. 1985, s.v. “Hinduism.”

5. “Some Low-Caste Indians Turn to Christianity, and Hindus Retaliate,” Christianity Today, August 6, 1982, p. 43; see also Jayashree B. Gokhale, “Castaways of Caste,” Natural History, October, 1986, pp. 31-37.

6. “Interreligious Conflict,” The Chrisitan Century, July 1, 1987, p. 586.

7. United Press International, March 2, 1989.

8. World Book Encyclopedia, 1988 Edition, s.v. “Hinduism.”

9. World Book Encyclopedia, 1988 Edition, s.v. “Hinduism.”

10. R. Pierce Beaver, Jan Bergman, et.al., ed., “The Hindu Gods,” Eerdman’s Handbook to the World’s Religions (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1982), p. 184.

11. “Hinduism,” Senior Scholastic, November 18, 1976, p. 19.

12. Amiya Chakravarty, “Quest for the Universal One,” Great Religions of the World (Washington, D.C.: National Geographic Society, 1978), p. 37.

13. World Book Encyclopedia, 1988 Edition, s.v. “Hinduism.”

14. Chakravarty, p. 40.

15. American Academic Encyclopedia, s.v. “Hinduism.”

Guardian of Truth XXXIV: 10, pp. 300-303
May 17, 1990