Truth Magazine

By Mike Willis

When a university student signs up for a course on “World Religions,” he is likely to experience the most blatant attack against the doctrines of his faith in Christ which he has faced. The religion departments of most state and private universities are factories of infidelity. A course on world religions is an effective tool used by the devil to undermine one’s faith in the Bible and the Lord Jesus Christ.

The Evolutionary Development of Religion

The evolutionary hypothesis has permeated every discipline of science, including biology, sociology, psychology, history, geology, and religion. Infidelity rejects the existence of God, revelation, and the miraculous. Consequently, the explanation of the existence of religion must fit philosophical naturalism.

Religion exists. From where did it come? Infidels deny a divine origin and instead have taught that it evolved. The evolutionary development of religion, according to philosophical naturalism, occurred in these distinctive, but overlapping, steps:

1. Animism. Animism is the “belief that natural phenomena and objects, as rocks, trees, the wind, etc., are alive and have souls.” Primitive man began his religious journey by worshiping the forces of nature.

2. Pantheism. Pantheism is “the doctrine or belief that God is not a personality, but that all laws, forces, manifestations, etc., of the self-existing universe are God; the belief that God is everything and everything is God.” This was the second step in primitive man’s religious growth.

3. Polytheism. Polytheism is the “belief in or worship of many gods, or more than one god.” After man began attributing deity to the natural powers which he did not understand, he began to worship different gods who were thought to control the unknown things of nature (a god of the sun, a god of thunder, a god of war, etc.).

4. Henotheism. Henotheism is the attributing supreme power to one of several deities, having one chief god over all of the other gods. This was an intermediate step between polytheism and monotheism.

5. Monotheism. The next development was belief in the existence of but one God. Some world religion professors believe that monotheism is the highest expression of religion; atheistic professors believe there are two more steps in the evolutionary development of religion.

5. Agnosticism. Agnosticism is “the doctrine that God is unknown and unknowable.” Agnostics differ. Some believe that one is unable to know whether or not God exists; other believe that God exists but conclude that we cannot know certainly anything about him.

6. Atheism. Atheism is the denial of the existence of God. The humanists of our century believe that the 21st century will be the century of “humanism,” another name for atheism. Humanists believe that man has outgrown the need for God and is ready to discard him as an archaic part of man’s past.

This is a concise statement of the theory of the evolutionary development of religion. The doctrine of the evolutionary development leads to these conclusions:

1. Religion is man’s groping to find God. Whereas the Bible reveals that the Creator God revealed himself to man, infidelity describes the Bible as man’s groping to find God. The Bible is said to be man’s subjective ideas about God.

2. All of man’s gropings are equally valid. One man’s groping to find God is just as good as any other man’s groping after God. No religion is the only truth; each religion contains some good and some evil. Modern man should examine the contribution of every religion, culling the bad and keeping the good. (Who or what defines “good” and “bad” is not told to us.)

3. A superior religion is merely one which has progressed further and faster than the others. The higher a religion is on the scale of evolutionary development, the more superior it is. Hence, atheism is the highest form of religion.

4. There is nothing supernatural in religion. Every religion has myth and folklore. The miracles of the Bible are no different from the miracles of the Koran, Rig-Vedas, or other “inspired” literature.

These ideas are taught in the world religions classes offered in the universities in America, many of which are supported by tax dollars. Americans are funding the teaching of atheism, agnosticism, modernism, and other forms of infidelity.

What the Evolutionary Theory Does for Faith

The doctrine of the evolutionary development of religion attacks the faith of God in many places, including these:

1. It makes the Bible an uninspired book. Instead of the Bible being the only divine revelation from God to man, a revelation which furnishes man completely for salvation (2 Tim. 3:16-17), the Bible is reduced to man’s subjective thoughts. It is made equal to the Koran, Rig-Vedas, Bhagavad Gita, and other “holy” books of the religions of mankind.

2. It makes Jesus only a ‘prophet.'” Instead of being God incarnate, Jesus is reduced to the level of Muhammad, Confucius, Zoroaster, Buddha, etc. Jesus is no longer the perfect sacrifice for sin; he is made to be a religious leader with a message far ahead of his own time.

3. It makes the miraculous of the Bible myth and folklore. The doctrine of the evolutionary development of religion makes the miraculous of the Bible myth and folklore which have grown up around the history of Jesus. The doctrine denies that Jesus performed miracles and was raised from the dead. This approach to the Bible methodically removes the miracles from the Bible story, which miracles confirmed that Jesus was the Christ the son of the living God.

4. It makes every moral and doctrinal judgment subjective. Having removed the Bible as the one divine source of authority, there are no moral or doctrinal absolutes. Every moral and doctrinal judgment is subjective.

5. It makes the church but one among many legitimate expressions of religion. The idea of one right way is considered religious bigotry (nearly anything can be tolerated in religion except the concept that there is but one right way).

These are the cardinal doctrines which are undermined by the theory of the evolutionary development of religion. The young person who enters a world religions classroom needs to be prepared to face these issues or his faith will be destroyed!

The Biblical Explanation

Where did the so-called “world religions” originate? The Bible reveals a different answer than do modern professors in world religions classes.

The Bible states that the Creator God revealed himself to man (Gen. 1-2). Man refused to walk in the commandments of God, choosing to rebel against his will (cf. Gen. 3-5). Romans 1 details this rejection of God in these words:

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath shewed it unto them . . . . Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into the image made like to corruptible man, and to birds, and four footed beasts, and creeping things. Wherefore God gave them up (1:18-24).

The first chapter of Romans details the moral degradation which followed the rejection of God’s revelation of himself to man (1:24-32).

Hence, the Bible revelation states that the man refused to have God in his knowledge, rejecting God to invent his own kinds of gods, worship, and morality. The world religions, as they presently exist, are the surviving forms of the apostasies from God’s revelation. The good which exists in these religions are the vestiges of the light which remain in a religion which has departed from God. The further removed from God the religion is, the less light there is in it; the less removed from God, the more light exists.

Can One Be Saved in the World Religions?

The adherents to the various, non-Christian “world religions” are “without excuse” (Rom. 1:18). They have “sinned without the law” and “shall also perish without the law” (Rom. 2:12). “All” are “under sin” (Rom. 3:9); “all the world may become guilty before God” (Rom. 3:19). “For all have sinned, and come short of the glory of God” (Rom. 3:23). There is no salvation available to any man through the so-called world religions (Jn. 14:6; Acts 4:12).

The world religions, with the worship of many and different gods both with and without idols, are displeasing to God. The Lord God will not allow another god to be worshiped (Exod. 20:1-3; Deut. 6:14; 2 Kgs. 17:35; Jer. 25:6). Jehovah is the only God; all other gods are non-existent creations of one’s imagination (I Cor. 8:4), the work and worship of the devil (1 Cor. 10: 19). Whether we speak of the pagan gods of Bible times (Baal, Chemosh, Ashtaroth, Diana, Zeus, Hermes, etc.) or the twentieth century (Allah, Indra, Vritra, Buddha, ancestor spirits, Tao, etc.) we are speaking of idolatry. The worship of other gods, with or without idols, is condemned by God (Exod. 20:1-4; cf. Lev. 19:4; 26:1; 2 Kgs. 17:12; Isa. 2:8; Acts 15:20,29; 21:25; 1 Cor. 5:10,11; 6:9; 10:7,14; Gal. 5:20; etc.).

Hence, the religions of the world originated in rebellion against God. They are apostasies from God which cannot save a soul from eternal damnation.

What Stance Should We Take Toward the World Religions?

A number of different stances are being taken and suggested for mankind toward the various religions of the world. Here are some of them:

1. Ignore them and they will go away. Some believe that non-Christian religions will eventually self-destruct. Some imagine that men will forsake their inferior religions when they are taught a superior religion (Christianity). This simply does not work. While we wait for men to recognize the superiority of Christianity, many souls die outside of Christ, lost and doomed to eternal damnation.

2. Recognize non-Christian religions as sister or kindred faiths. This is the stance of the mainline Protestant denominations. The mainline denominations condemn “proselyting” men from non-Christian religions to Christianity as morally and psychologically wrong, as well as being unwise. The book Bangkok ’73 which commented on the World Mission Conference, held under the auspices of the World Council of Churches, reported the call for a ban on efforts to convert the heathen to Christianity.

3. Effect some kind of amalgamation with the non-Christian religions. The modernists among the denominations suggest syncretism or amalgamation with the non-Christian religions to produce a new religion, greater and better than either of the two.

4. Treat Christianity as the fulfillment or completion of the imperfect non-Christain religions. This view sees Christianity, not as revealed religion, but as the highest religion along the evolutionary scale. This view tries to destroy the

elements of false religion which are “bad” (the caste system, greed, etc.), and point men toward the “better” things in a continually evolving Christianity.

5. Warfare. This approach toward the non-Christian religion states that Christianity is in a life and death struggle with every form of unrevealed religion. There is no room for syncretism of Christianity with the worship of other gods and idolatry. This clearly was the stance of the first century church and also should be our stance toward the religions of the world. Paul commanded,

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? . . . Wherefore come out from among them, and be ye separate, said the Lord, and touch not the unclean thing; and I will receive you (2 Cor. 6:14-7:1).

The word of God is the sword of the Spirit to be used to destroy every religion and thought that conflicts with what God has revealed (2 Cor. 10:3-4). Christianity is to exterminate false religion, not ally itself with it.

Christianity does not need the “contributions” of the world religion. The word of God is an all-sufficient revelation (2 Tim. 3:16-17; 2 Pet. 1:3-4); the fullness of the Godhead was in Christ, the all-sufficient sacrifice for sin (Col. 2:9); the church of Christ is the “fulness of him that filleth all in all” (Eph. 1:22-23). Hence, there are no inadequacies in divine religion for humanly devised religion to fill.

The stance which first century Christians took toward all religion was that of warfare. First century Christians told every sect of the Jews that salvation was only available to them through Christ, saying:

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved (Acts 4:12).

For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he say say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people (Acts 3:22-23).

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me (Jn. 14:6).

When the gospel of Christ was taken outside the boundaries of the Jews into the non-Christian world, beginning with Cornelius, the message was the same. Good moral men like Cornelius were told to obey the gospel of Christ in order to be saved from sin (Acts 11:14). Paul taught non-Christian Gentiles to “turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein” (Acts 14:15). He told them to depart from those things which they worshipped in ignorance (Acts 17:23) to worship the Creator through Jesus Christ.

. . . we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. And the times of this ignorance God winked at; but now commandeth all men every where to repent: because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead (Acts 17:29-31).

This is the same gospel message we need to be preaching to the Jews and Gentiles of our days, to Hindus, Buddhists, Islarns, Taoists, Sikhs, Shintoists, Confucianists, etc.

Conclusion

The early church surveyed the religious alternatives offered by Judaism and concluded that every Jew needed to come to Christ for salvation. The early church then surveyed the religious alternatives which Gentiles offered, among which were some of the presently existing “world religions” and concluded that every Gentile needed to come to Christ for salvation. We dare not reach a different conclusion today. Neither the Jews nor the Gentiles have found a sacrifice for sin! There is but one way to salvation – through the shed blood of Jesus Christ! The poet Birdie Bell expressed it well in “Only One Way”:

There is only one way to the kingdom of God,

‘Tis the old-fashioned way of the cross;

You must come to the Savior, pass under the blood,

You must count earthly pleasures as dross.

There is only one way,

‘Tis the old fashioned way,

You will find it today,

If you come to the cross,

And are washed in the sin-cleansing blood.

There is still only one way to be saved from sin and to live eternally with God!

Guardian of Truth XXXIV: 10, pp. 290, 317-319
May 17, 1990

By Shane Scott

For most Americans knowledge of Confucius is limited to the quotations found on slips of paper inside fortune cookies. However, it is not an exaggeration to state that Confucius’ impact on China was and is as powerful as the influence of Jesus Christ on the Western world. Though the World Almanac lists only 5,914,00 followers of Confucianism in the world (only 0.1 percent of the world’s population), that statistic is deceptive. As the Encyclopedia Britannia observes: “East Asians may profess themselves to be Shintoists, Taoists, Buddhists, Muslims, or Christians, but, by announcing their religious affiliations, seldom do they cease to be Confucians.”(1) Consequently, the number of Confucians in China is more likely 300 million.(2)Whatever the actual number of adherents to Confucianism is, no one can deny the powerful bearing Confucianism has on the world’s most populous nation.

Historical Background

An understanding of the world in which Confucius lived is essential in order to appreciate what Confucius taught. The country into which Confucius was born was gripped by civil war. The well ordered feudal system of China had disintegrated. The struggle for power by various feudal lords resulted in terrible bloodshed. Mass slaughters of incredible barbarism occurred. One reported bloodbath took 400,000 lives.

But the world of Confucius was also a religious world. To the Chinese, all of life had a pattern, a pattern which consisted of the eternal relationship between the Yang (the active, the positive) and the Yin (the receptive, the negatives). Indeed, all of life was contingent; that is, the meaning love depended on comparing it with hate, life with death, and so on.(3) The key to successful living, then, was to find the balance between yang and yin. The focus of Chinese religious thinking was on this world, not on “God.”

The Life of Confucius

Little is known about Confucius. The main source for information concerning him personally is a work called The Analects, a collection of his sayings accumulated by his followers. Chiu King (Confucius’ real name) was born in 551 B.C. This places Confucius contemporary with Buddha and just prior to Socrates. Confucius was raised by his mother, having lost his father at the age of three. Poverty marked his early life, and he was forced into manual labor to provide for the family. Confucius went into civil service and held various small posts, but his real calling in life was as a tutor and teacher. In fact, his fame as a teacher grew so much that he began to be called Kung-Fu-tzu, “Kung the Master” (our English word “Confucius” is the Anglicized form of Kung-Fu-tzu).

As a teacher, Confucius was deeply interested in teaching and preserving the classic ancient traditions of China. Confucius believed that the only way to restore order and balance to war torn China was to implement the ancient way of doing things. Confucius summarized this way in five principle terms.

The Tenets of Confucianism

The first of these terms, and the foundation of all the others is jen, the quality of humaneness. Jen is the basic respect for human dignity, for others as well as yourself. Others were to be afforded the same honor and kindness that you wanted for yourself. This principle is often called the “silver rule” since it resembles the “golden rule” of Jesus in Matthew 7:12.

The second tenet is chun-tzu, that is, being the ideal person. This term takes the quality of jen and puts it into habitual practice. Chun-tzu includes qualities like etiquette and politeness, but more importantly, it is attitude that was to pervade all circumstances. Li, the third principle, was the right pattern. Li means to do things the right way (e.g. using the right name for the right things, devotion to family, respect for age, etc.) and to use the correct ritual while doing them. Government by moral power, or Te, is the fourth concept. Confucius believed that feudal lords should demonstrate a high level of behavior in order to motivate their countrymen to live peaceably. The final term is wen, practicing the peaceful arts. Confucius felt that if the minds of the people were busily engaged in the finer things of life they would not be so easily inclined to butcher one another.

In formulating these principle Confucius did not consider himself an innovator, but rather a transmitter of the ancient into the modern. Most of his life was spent in attempting to implement these reforms. For a short time Confucius was a high official in the Lu province, and his policies were immediately successful. However, some sort of political intrigue forced him out of office. The next thirteen years Confucius traveled throughout China in search of more opportunities to share his ideas.(4)

The last few years of his life were spent editing the classical literature he loved. Confucius died in the year 479 B.C., at the age of 73. He certainly did not realize that his work would have such a far-reaching influence on China.

The Spread of Confucianism

The philosophy of Confucius spread in his own time through his tutoring and editing. But, the impact of Confucianism was also furthered by his later disciples, most notably Mencius (Meng-tzu), a follower of one of Confucius’ grandsons. The principle work of Mencius (born in 371 B.C.) was to crystalize the Confucian view of man, which we will examine more closely later.

Like most religious movements, Confucianism has had its peaks and valleys. A major revival in Confucianism began in the 12th century A.D., known as “Neo-Confucianism.”(5) The two major reformers in this era were Chu Hsi (1130-1200) and Wang Yang-ming (1472-1529). Chu Hsi emphasized observing the Li, the right pattern, in human and natural relationships. The thrust of Wang Yang-ming’s efforts centered on achieving enlightenment through meditation and moral action.

As time passed, the degree of reverence for Confucius grew, so that by 1906 Confucius was declared a deity on equal footing with heaven and earth.(6) For centuries Confucius’ teachings were the basis of education in China and were even used for civil service exams. Though the Marxist revolution originally condemned Confucianism, government opposition ended in 1977, and it is not likely that the position of the government ever seriously altered the faith of the Chinese people in Confucianism. And, in Taiwan, Confucianism is still the rule.

Basic Religious Beliefs

Confucius believed in heaven, and in fact he felt although his teachings had the sanction of heaven.(7) However, the primary focus of Confucianism, as in all Chinese religions, is on this life, not heaven. Knowledge about God or heaven is just not that important. Certainly, Confucianism was “a religion without any great speculation on the nature and function of God.”(8) In fact, some scholars debate whether Confucianism can be viewed as a religious system at all. For our purposes though, such a debate is unnecessary. While Confucianism may not primarily be considered a “religion,” there is certainly some religious teaching in its overall ethical framework.

God and heaven are prominent concepts in Confucianism, but the problem is that those terms are very vaguely defined in Confucian thought. In Confucius’ day, “God” was a supreme being. However, “God” later was used to describe the moral force of the universe, and eventually “God” became the universe itself.

Man is very highly regarded in Confucianism. In fact, several scholars describe Confucianism as “optimistic humanism.” This is especially evident in the work of Mencius. According to Mencius, man’s good nature was as the natural downward flow of water. Though it could be perverted into flowing in another direction by an external force, water naturally flowed downward. Likewise, man’s nature was fundamentally good, though it also could be misdirected.(9)

Sin is not really spoken of in Confucianism, in part because the Confucian concept of God is so fuzzy. The only actions that could qualify as “sin” in Confucianism would be the violation of the five great principles outlined earlier. This kind of blurred vision of sin makes it extremely difficult to convert the Chinese. If a concrete view of sin does not exist, how can people be convinced of the damning impact sin entails, not to mention the need for a Savior?

Hence, salvation is a nebulous notion in Confucianism. Although Confucius believed in a realm of departed spirits, it is not clear what he believed about the status of those spirits. And the attention of the Neo-Confucians was centered on the moment when “the mind of man, precarious in its tendencies to good and evil, would be transformed into the mind of Heaven, the state of perfected excellence.”(10)

Confucianism and Christ

As far as its ethics are concerned, Confucianism has much to be commended. However, Confucianism is marred by one very fundamental flaw: it is but another attempt by natural man to provide all the direction he needs in life. Confucius did not see the need for special, divine revelation. To the contrary, “whatever seemed contrary to common sense in popular tradition, and whatever did not serve any discoverable social purpose, he regarded coldly.”(11) This is the Achilles heel of all philosophies that do not account for God. Without the support of divine revelation, Confucius’ teachings were no more authoritative than anyone else’s, regardless of the commendable quality of the morals he espoused (see Jet. 10:23).

Even Confucius’ highly touted “Silver Rule” falls short of the biblical standard. While he taught that he should treat others as we desired to be treated, Confucius stumbled at what our response should be in the event we were abused. When asked, “What do you think of repaying evil with kindness?” Confucius replied, “Then what are you going to repay kindness with?”(12) On this matter the doctrine of Christ clearly supersedes Confucius, for Jesus taught that evil should be repaid with kindness (Matt. 5:38-48; also Rom. 12:17-21).

Finally, the Confucian concept of man and his need for God is completely antagonistic to the Scriptures. While the Bible does not teach that man is hereditarily, totally depraved, it does teach that men commit evil (Eccl. 7:29). And, once man has sinned there is nothing he can do within himself to remove those sins. It is only through the death of Jesus and the trusting, obedient, and complete devotion to Christ that man can be saved (Tit. 3:5; Eph. 2:8-10; Acts 2:38).

From this study let’s learn the following lessons: (1) Be thankful that even though God is far above us (Isa. 55:8-9), he graciously revealed for us all that we need to be complete (2 Tim. 3:16-17). We do not have to blindly grope for him (Acts 17:27). (2) Appreciate the death of Jesus, for that act did what none of us could do. And, (3) strive to live your life as ethically pure as Jesus taught. Do not merely treat others as yourself, but openly love those who abuse you. This is our “upward calling” (Phil. 3:14).

Endnotes

1. Confucius and Confucianism. ” The New Encyclopedia Britannica, 15th edition, volume 16, p. 653.

2. Wilkins, Ronald J. Religions of the World (Dubuque, IA: William C. Brown Co., 1974), p. 202.

3. In fact, it was this view that life’s meaning is dependent on the meaning of death that led the Chinese to revere their dead ancestors. See Wilkins, p. 202.

4. McDowell, Josh and Don Stewart. Handbook of Today’s Religions (San Bernadino, CA: Here’s Life Publishers, 1983), pp. 325-326.

5. Savin, N. “Confucianism.” World Book Encyclopedia, Vol. 4, p. 756.

6. Berry, Gerald L. Religions of the World (New York: Barnes and Noble, 1947).

7. Berthrong, John. “Sages and Immortals: Chinese Religions,” Eerdman’s Handbook to the World’s Religions (Grand Rapids: Eerdmans, 1982), p. 248.

8. Berthrong, p. 247.

9. McDowell and Stewart, p. 327,336. It is crucial to remember that these authors are Calvinists, and they disagree with Mencius because of their belief in original sin. Be advised of this as you read their criticisms. In fact, all of these sources are either evangelical (thus Calvinistic for the most part) or liberal, so be careful!

10. Berthrong, p. 251.

11. Noss, John B. Man’s Religions (New York: Macmillan, 1956), p. 361

12. Noss, p. 351.

Guardian of Truth XXXIV: 10, pp. 309-311
May 17, 1990

By Doug Lancaster

One of the more obscure of the world’s religions is Jainism. This system of thinking is not as common to the ear as Hinduism or Buddhism, yet it is the oldest personally founded religion in India. Presently, there are around 1,300,000 Jains. Their beliefs are exclusively Indian, since they are a non-competitive people who do not care for the spreading of their ideas. One can see the expressed hope for a universal religion in some of the Jain literature, but that plan has been abandoned. It seems the founder supposedly received divine encouragement to propagate a religion of supreme benefit to the whole world, but as we will see throughout, many ideas have been dropped. Jains were first called Nirganthas (those who have been loosed from bondage) and later Jain and Jaina in honor of their “conqueror” or Jina. The role of the conqueror is to preach the religion since he has overcome evil. A Jain would tell you his belief is eternal.

In 599 B.C. near Patna, India a second son was born to a Rajah. The child was named Vardhamana and was to be twenty-fourth in the line of the Jinas. Being the son of a Rajah, the first 30 years were years of luxury in the palace, as the Jain scriptures show. Vardhamana “was attended by five nurses: a wet nurse, a nurse to keep him clean, one to dress him, one to play with him, one to carry him, being transferred from the lap of one nurse to that of another” (SBE 22:192-193). During this time he took up specialized studies such as Astronomy, Philosophy, Science and Architecture. He also took a wife in his late 20’s, and shortly, a daughter was born to them. At some point in this first thirty years he decided to live the life of an ascetic in accord with a Hindu method of salvation. He was, however, considerate of his parents and waited until age 30, when his parents died, before he took the vow: “I shall for 12 years neglect my body” (SBE 22:200). All at once he cast off his worldly possessions, which included a wife and daughter, plucked out his hair in five handfuls and vowed absolute holiness. The twelve years are perhaps best explained in an account from the Jain scriptures. Vardhamana would go into a field and squat with his head between his knees where he allowed passers by to hit him and spit upon him and animals to gore him, yet he sat quietly with no retaliation. “With supreme knowledge, mildness, patience, control, contentment . . . the Venerable one meditated on himself for twelve years” (SBE 22:263). For the first year and a month he wore clothes and thereafter was naked in his asceticism.

After twelve years of suffering he believed he had reached Nirvana. He thought he had gained complete control over the body and the world. He then became “Jina the conqueror,” and began to preach and propagate the religion known as Jainism for 30 years. With his conquering of the body he became known as Mahavira or “Great Hero,” in 557 B.C. This is the date most scholars assign to the founding of Jainism since it was the first year he began preaching. According to Jain literature, 557 B.C. was not the beginning of their religion but simply a restoration. However, there is no evidence to support their claims. In the Jain scriptures, Mahavira is said to have been planned before and preexisting. “He descended from heaven, the Venerable ascetic Mahavira descended from the great Vimana (place of the gods).” He is also viewed by his followers as omniscient. “He knew the thoughts of all sentient beings” (SBE 22:200). “He possessed supreme, unlimited, unimpeded knowledge and intuition” (SBE 22:257). For a reference point remember that the southern kingdom of Judah was taken captive by Babylon in 586 B.C. and the first group of returnees to the land of Canaan left in 536 B.C., so the times overlap. Also, Mahavira was contemporary to Buddha, Confucius, Lao-Tze and Zoroaster, as well as the prophets Ezekiel and Daniel.

Mahavira died in 527 B.C. at Pava, India, and since that time Pava has been the destination of a yearly pilgrimage made by his followers. He is said to have been supernaturally placed in his mother’s womb in fulfillment of 14 prophetic dreams.

Mahavira was protesting the following points of Hinduism: (1) The domineering of the Braham priests, (2) The claimed authority of the Sanskrit Vedas (wise sayings), (3) The cruel system of bloody animal sacrifices, (4) The absolute monism of the Upanishad Philosophies. At first he had in mind the restoration of Hinduism, but his methods led to the formation of a new religion.

Jain monks and nuns soon left the homeless approach Mahavira preached and began living in monasteries. There were no philosophic disputes for several years, but in the 4th and 3rd centuries B.C., the Jains divided into two groups over rules for monks. One group, the Digambaras or naked “sky-clad” sect felt the saint should own nothing, including clothing, while the Svetambara or “white-clad” sect embraced the traditional views of Jainism. Most of the Jains who belonged to the “sky-clad” sect lived in the southern half of India where it is warmer. The “white-clad” sect lived mostly in the northern half of India where it is cooler. The Digambaras are also different in that they do not allow the possibility of salvation to a woman until by reason of good living she is reborn as a man.

In about A.D. 1474 another split occurred from the Svetambaras, when a would be reformer discovered that no reference was ever made to idols in the Jain scriptures. Hence, began the Sthanakvasi sect. They have divided into I I subsects and the Svetambaras have divided into 84 subsects.

Eventually all the Jains returned to the more traditional views of Eastern religion. Today the only distinguishable point is the prohibition from killing any living creature. Jams are very wealthy compared to Easterners, mostly due to their shrewd business tactics. They also have achieved the highest social status in India.

Philosophy of the Religion

The chief virtues of Jainism are asceticism to the point of death and non-injury. Jain monks and nuns represent ideal Jainism. They try to avoid worldly contact as much as possible. The only items they may have in their possession are a broom to sweep the bugs from their path, a bowl to beg food, a robe and a walking stick. The broom and bowl are the symbols of Jainism. The highest goal is to cease all bodily functions and die of starvation. The perfect Jain is inoffensive, humble, unvindictive and certainly an ascetic. They are forbidden to make any type of attachments so love as well as hate must be abandoned. “By conquering love, hate and wrong belief he will cut off his fetters of Karma” (SBE 45:172). No other religion goes as far as Jainism where life is concerned. They are forbidden to till the soil for fear they might injure or kill earthworms, and may only drink water through a cloth strainer to avoid killing any invisible organisms in the water.

Mahavira enjoined upon his followers the five great vows (Mahavrata). They consist of: (1) Non-injury, (2) Abstention from lying, (3) Non-stealing, (4) Chastity and (5) Lack of possessions. While Mahavira called for all his followers to make and keep these five vows, only the monks and nuns are faithful to them. The Jains have also written into their scriptures the Anuvrata (5 small vows). These are provided for the ones who are not willing to abide by the Mahavrata. They consist of: (1) Abstinence from gross violence, (2) gross falsehood, (3) gross stealing, (4) contentment with one’s own wife and (5) limitation of one’s possession. Though these were given for convenience sake, still the good Jain will anticipate the day when he makes the Mahavrata.

Jains believe the world is infinite and was never created. “Those who on arguments of their own maintain that the world has been created do not know the truth” (SBE 45:245). They say the universe is divided into two independent categories: living substance (Jiva) and non-living substance (Ajiva). The Ajiva would include all of time, space and matter. Through the center of the universe runs the region of mobile souls in which all living beings live. Above this central region exists the upper world containing 16 heavens and 14 celestial regions, and below it exists the lower world consisting of hell.

The sacred scriptures of Jainism are read and chanted in the temple regularly by the monks and nuns, but only the pious laymen read them. Most Jains are ignornant of their scriptures. The authority of their scriptures is another point of difference between the two sects of Jains. The Sthanakvasis recognize 33 as canonical while the Svetambaras recognize 45. Jains use their scriptures very little. Jains believe in universal tolerance, that is, non-criticism of other religions.

Jainism was founded on the premise that there is no supreme being. Mahavira rejected the whole Hindu polytheistic philosophy of supernatural powers. He condemned praying or talking to any deity. Mahavira made light of the idea of some, that a person needs any help from on high. “Man, thou art thy own friend. Why wishest thou for a friend beyond thyself?” (SBE 22:33) According to Mahavira, “There exists no object to be worshipped,” nor did he believe in the Vedas (Wise sayings) of Hinduism. He lived his life faithful to these thoughts. Surprisingly, within 150 years after his death he was regarded by his followers as a god. The teachings he left behind evidently were not enough for them. Even their scriptures revere him as having divine characteristics, and he is said to be sinless. “Having wisdom, Mahavira committed no sin himself . . . he meditated free from sin and desire” (SBE 22:86-87). “The great sage does not commit any wrong” (SBE 45:291). Though Mahavira did not believe in a supreme being, he did say there was a “god-class” of people know as Devas, who were responsible for assigning places of abode for the Jiva. Later, his followers incorporated a system of mythology consisting of several gods and goddesses. One can see in this system influence of the old Hindu philosophy.

Another Hindu thought that gave way to Jainism was the doctrine of Nirvana. It states that to reach freedom of Jiva one must rid the ego. The desire to end desire eventually developed into asceticism.

Jains are concerned mostly with physical evil (Ajiva). They contend that matter is permanently evil, and explain the cause of all misery as the linking of the vile, material body with the pure eternal soul. This doctrine is known as Dualism. Salvation, then, is possible only by suppressing the flesh and freeing the individual’s spirit. This explains their insistence on asceticism.

The Jiva is imprisoned in the body as a result of worldly contact so to be freed one must abstain from worldly contact as much as possible. This “Karma” flow that causes imprisonment can be stopped only by many lives of disciplined conduct. The final liberation is known as Nirvana or Moksha and when this is attained, there is perfect knowledge and bliss.

The complete method of salvation is called the “Three Jewels.” “Knowledge, Faith and Right conduct are the true causes of final liberation” (SBE 45:123). These are further explained in some of the Jain documents. Right faith is understanding that Mahavira overcame the world, found salvation and is now the refuge to believers. Right knowledge is the psychology of the religion. In other words, Mahavira’s thoughts are the right knowledge essential to salvation. Right living tells the Jain how to rid his soul of Karma by living according to asceticism.

Jains have been taught that immortality is inherently unavoidable with ultimate residence in either heaven or hell (upper or lower worlds). Incidentally, it is interesting to note the Digambara sect is the only group that refuses the possibility of women to have salvation, though in the Jain scriptures womankind is utterly condemned. For years the majority of Jains have had a separate monastic order for women to be nuns.

Superiority of Chrstianity

“The fool hath said in his heart, There is no God” (Psa. 14:1, 53:1). First, of the many discrepancies and illogical positions held by the founder and proponents of Jainism, atheism perhaps may be the most dangerous. After a study of world religions, one can see more clearly what Paul describes as “worshiping and serving the creature more than the Creator.” After listing several sins of which these folks are guilty he declares: “who knowing the judgment of God that they who commit such things are worthy of death” (Rom. 1:25-32). It is indeed sad when one denies the existence of God, and we are saddened even more when we read in the Book the punishment for those who do not obey him. The Bible is plain concerning God and his nature. Genesis I shows his eternal power, in that he spoke the world into existence. Paul also corroborates the testimony in speaking of Christ (who is God), by telling that all things were created by and for him (Col. 1:15-17). Realizing his position as supreme and almighty, one would think people would not fail to worship and reverence God, yet men still lean on their own understanding. Thus, we should read Jeremiah 10:23 and understand man is not capable of directing his own steps. Man needs help from on high and God is willing to give it if we submit to his righteousness. When our Lord was tempted, he responded by quoting from Deuteronomy, “Ye shall worship the Lord thy God and him only shalt thou serve” (Matt. 4:10). There will come a day that all men will finally realize there is a God in heaven and he is the one to be feared.

Second, Christians have for years been represented by antagonists of Christ as “working our way to salvation.” A true example of this false idea is evident in Jainism. Mahavira declared that man is his own friend and that he needs no help whatsoever. The Jews seemed to have a similar attitude; hence Paul wrote much concerning salvation by virtue of grace. In Romans 10:1-13 Paul tells of the Jews establishing their own righteousness and overlooking the manifestation of God’s righteousness in sending Christ to die on Calvary’s cross. John said love prompted God to send his only begotten son to be the perfect sacrifice for man (Jn. 3:16). So many passages discuss the impossibility of “working your way to salvation” that space prohibits an examination of each. Notice however, Romans 3:27-28; 11:5-6; Ephesians 2:4-9. If man is granted salvation it will be based on God’s marvelous grace in supplying the blood of Christ for our pardon. God has given him (Christ) the name through which salvation comes. It will come by no other way. We may join Paul in his amazement that folks could be troubled by those who pervert the pure gospel of Christ (Gal. 1:6-9).

Third, Jainism is concerned primarily with the physical, external things and is concerned little with the heart. The Pharisees, Israel and many others were also interested mostly with the outside. Jesus told them to take care of the internal first and the external would follow (Matt. 23:25-28). God told Israel he was “full of sacrifices” (Isa. 1:11-16). In other words they were more concerned with ritualistic formalism than rending their heart in complete subjection to his will. Certainly the external things are important but they will benefit nothing unless the internal is right with God (1 Cor. 12:1-3,13).

Fourth, Jainism teaches the physical body and physical surroundings are evil and are punishment for wrong doing. It will do us well to examine Genesis 1. God used six days in which to create and make all he did. After he had finished, verse 31 tells us that he looked on his creation and said, “Behold it was very good.” As part of the creation, man was made on the sixth day and was given a living, physical body for his living, immortal soul (Gen. 2:7). We understand in the nature of God that he is totally good and so we also conclude that all he made was totally good. Israel was told the fruit of their bodies would be blessed if they were obedient (Deut. 28:4). Hence, the body is good, worthwhile and valuable to effect a purpose. Further, Paul instructed the Roman Christians to present their bodies a living sacrifice to God (Rom. 12:1). Our bodies are vessels given by God for use in his glorification. The body is not the source of all evil as it may be used righteously in service to the Almighty. Along these lines, Jains have a blatant disregard for the value of human life. God was concerned with human life in the beginning. When Cain killed his brother Abel, God was angry and punished Cain (Gen. 4). A few chapters later, God told Noah, if a murder was committed, the murderer was to be put to death because man is made in the image of God (Gen. 9:4-6). God valued and values human life. We would do well to value it also.

Finally, Jainism is a system of differing laws with different moral obligations for different people. Monks and nuns must live by a more stringent set of regulations than do the less pious Jains. Under the present reign of Christ, God does not have separate laws and standards of morality for different individuals and groups of people, even as some of our brethren would have us believe. The same standard is given for all. God is not a respecter of persons. He that sins before God and fails to repent will be punished (Col. 3:25; Rom. 2:11). Likewise, he who calls on the name of the Lord will be saved (Rom. 10:12-13). “There is neither Jew nor Greek, bond nor free, male nor female: for ye are all one in Christ Jesus” (Gal. 3:28).

While we have examined some of the many fallacies of Jainism and the superiority of Christianity, let us always remember to follow the words of Christ in the sermon on the mount. A disciple of Christ is to cast out the beam from his own eye, then he will be able to see clearly to help his brother remove the speck that troubles him (Matt. 7:3-5). While studying Jainism one particular point really hit home. In reference to their scriptures, “. . . only the pious laymen read them. Most Jains are ignorant of their scriptures.” Those of us who are Christians claim the all-sufficiency of the Bible to equip us for eternity. Many of us (maybe even most) cannot even tell someone what he must do to have salvation, let alone show him in God’s word. This is spoken to our shame. Of all men, we are most blessed to be in Christ, but all too often we fail in discharging the obligations God places on those who follow him. Let us continue to examine the religious world around us according to God’s infallible word. Let us see the mistakes our friends and neighbors make and learn from those mistakes how we may better serve the sovereign Creator.

Guardian of Truth XXXIV: 306-309
May 17, 1990

By Randy Pickup

Sikhism (pronounced “seek-ism”) is one of five major religions to be linked to the greatly populated country of India. Islam (the Muslim or Mohammedan faith) has the second largest number of followers in India, while Hinduism, Buddhism and Jainism, like Silkhism, all originated in the country. According to the most recent account I could find, it is estimated that there are 15 million Sikhs in India, which is roughly two per cent of the country’s 800-million population.(1) While there are adherents to the religion in other parts of the world, Sikhism is not a religion of universal appeal as are Buddhism, Islam and Christianity. Sikhism and its followers are mostly confined to one state in India called the Punjab.

As you study Sikhism and come to understand its close identity to the people of the Punjab, you soon realize the social, political and even militaristic connections with the religion. Though this article is to deal specifically with the “religion” of Sikhism, I think it necessary to consider, at least briefly, the internationally newsworthy events of nationalism and even terrorism associated with the Sikh faith. These things, I believe, just cannot be overlooked.

Especially in recent years, militant Sikhs have engaged in terrorist killings and other violent campaigns “to back their demand for the creation of an independent country – which they call Khalistan – in Punjab.”(2) In 1984, Indian Prime Minister Indira Gandhi ordered troops to attack these radical Sikhs at the Golden Temple in the city of Amritsar, Sikhism’s holiest shrine. The siege resulted in an estimated 1500 deaths, sparked protests and riots around the world with many more killings, and four months later led to the assassination of Gandhi by her Sikh bodyguards.(3)

Of course many devout Sikhs denounce the terrorism of their extremist “brethren,” but this has, in many cases at least, only “fueled the fire” of fear and extreme tension in India – Punjab in particular. Because these “terrorists have killed scores of moderates who dared to speak out, and those who survived have been pushed aside” from Sikh politics in favor of the radicals, few Sikh leaders are willing to publicly criticize them.(4) Also, because other Sikhs have “backed” (in political rallies, etc.) these violent actions in the name of their religion, Sikh terrorism has grown at such an alarming rate that it is being considered as among the most devastating in history.(5) But now, with these facts in mind, let us turn our attention to the “religious” history and aspects of Sikhism, showing not only the reasons behind some of the aforementioned religious and social/political, etc. ties, but also its interesting similarities and of course differences with the true religion of Jesus Christ.

The word sikh means “disciple,” and connotes specificaII3 the followers of ten religious leaders – called “gurus” who flourished from the fifteenth to the eighteenth century in the Punjab. The basic teachings of these gurus are found in the “Granth Sahib,” the bible of Sikhism.(6)

A Punjab native named Nanak (1469 to 1539 A.D.) was the first of these ten gurus and is unquestionably aknowledged as the founder of the Sikh faith and its most revered historical character. Nanak was considered an especially gifted child, and grew up in the Punjab under both Hindu and Muslim influences. Eventually however, Nanak’s independent personality and deep religious study and devotion led him to conclusions that were, in a very real sense, both a combination of, and yet at the same time distinct from Hindu and Islamic beliefs.

While still at a relatively young age (some say 29), and supposedly because of a mystical or miraculous “experience” with God, Nanak began preaching the simple but bold message – “There is no Hindu and no Muslim” meaning that both, and all people, were to be united under the One True God. As a result Nanak began extensive voyages throughout India (and beyond some say), visiting many religious shrines, preaching this new “gospel” and converting many. Because these journeys were so successful in impressing many religious and political leaders and making great numbers of faithful disciples, the Sikh religion began to thrive.(7)

While the tenet “there is no Hindu and no Muslim” was certainly the distinctive feature of Nanak’s message, becoming its “hallmark” as a new faith for mankind, it was of course only the foundation of other things he taught. As has already been implied, the doctrines of Nanak manifested both Hindu and Islamic influences, thus causing many to suggest that Sikhism was only a combination of the most attractive features (to Nanak) of India’s two main religions. Keep in mind however that Nanak constantly and publicly would denounce what he believed to be errors of both religions, always boldly proclaiming the will of his newly found true God, who he believed had directly called him to be his special servant and messenger.

The principal feature of Islam is that there is one eternal God who “has no companion or son (and) needs no helper in his rulership.”(8) In the Hindu faith there are many gods, some lesser, some greater. The Muslim name for God is Allah, while in Hinduism the name of the chief deity is Brahma. In Sikhism however, the one God who is possessed of all virtues is nameless; therefore it is improper “to think of Brahma . . . or of Allah . . . as adequate names for god. . . In this manner the deity of Sikhism is intended to supplant the gods of all other religions. The . . . god of Sikhism is absolute.”(9)

While the Sikh concept of God comes from Islamic beliefs, the new faith also accepted several key elements from Hinduism. First of all, Sikhs accepted a form of “maya” or illusion. This involves the belief that God is real, beyond all realities, but the creation or world as we know it is unreal. Actually, it seems Nanak might have only meant by maya that the world was “delusion” – i.e., not that it didn’t really exist, but that it is impermanent and full of evils, lusts and affections that were opposed to Truth, and would “delude” man, causing his separation from God.(10) (Shades of I Jn. 2, Col. 3, etc.!)

Nanak also taught the Hindu idea of “karma,” where supposedly every thought and action of this life leaves a definite impression upon the soul which affects one’s life beyond the present. This of course is directly connected with the Hindu notion of the “transmigration of the soul,” where the “individual is not obliterated at his physical death but proceeds from one bodily form to another.” Nanak accepted this doctrine, but taught “that . . . the believer is able to break through the bondage of karma and the transmigration of souls and attain a blissful existence . . . not like the worldly paradise of the Muslim . . . (but) rather . . . like the ‘nirvana’ of Hinduism by which the liberated soul is absorbed in god himself.”(11) (And you thought Shirley McClain started all this stuff!)

Tied to the above, one other Hindu related tradition that no doubt influenced Nanak and became part of the Sikh faith is the 11bhakti” – or devotion. The Bhakti involved some of the things already mentioned about the nature of God, etc., but it also contains the main elements to salvation and the worship of God. Basically, these elements are the need of having a spiritual guide, a guru, to help in the finding of God’s will, and that the best way of approaching God and having salvation is by meditation and repetition of His “Nam” (Name). As already noted, to Nanak and his followers, God was nameless, in the sense of a personal name like “Allah” (or “Jehovah”), but according to Sikhism, “The Name is the total expression of all that God is, and this is Truth. Meditate on this and you shall be saved. “(12)

As we mentioned before, Nanak also publicly criticized many Hindu and Muslim beliefs and practices. He opposed the various rituals of both faiths, and was strongly critical of Hindu pilgrimages, idolatry and the Indian caste system (social classes). Because Nanak believed these caste divisions were foolish contradictions to God’s will that all people are equal, to this day “Sikh women have . . . enjoyed rights similar to men through centuries, in direct contrast to” Hindu and Muslim practices.(13)

Considering some of the above facts, it should not be surprising that the religious services of the Sikhs are fairly simple. Osually the repetition (or meditation) of the name of God, the reciting or singing the scripture hymns, and the reading from the Adi Granth, the most sacred scriptures, are the main activities of worship. Similarly, the lives of the orthodox, devout Sikh are characterized by simple, honest virtues like hard work (farming is the main industry of the Sikhs in the Punjab) and sharing with and protecting the poor and oppressed. In fact these virtues are considered by the normal, anti-terrorist Sikh as fundamental and inseparable to his religion.(14)

But now this brings us back to the social, political and militaristic aspects of Sikhism discussed at the beginning of this article. Although Nanak’s teachings stressed individual virtues and piety related to one’s relationship to the True God, the religion after Nanak grew more and more nationalistic with an emphasis on military might.

The fifth guru Arjan challenged the validity of the then reigning Mogul Empire, and before dying a martyr’s death it is said he told his son, “Sit fully armed on the throne and maintain an army to the best of your ability.” Arj an’s son Hargobind did continue this military path, formal uniting the religion and politics of Sikhism when he assumed the title “Miri Piri Da Malik” – Lord of the Secular and the Spiritual. The tenth and last guru, Govind Singh (1675-1708), reaffirmed the political aspects of Sikhism and extended Sikh military power, proclaiming “the sword was God and God was the Sword!”(15) 

When comparing Sikhism with the teaching of Christ in the Bible, it is hard not to focus on the differences manifested in the last references to the militarism associated with the Sikh faith. Clearly the terrorism of recent years is extreme, to say the least, but just as clearly, it has arisen (and is justified) from the teachings of these militant Sikh gurus. And yet even more clear is this fact: this “teaching” and these “practices” are against Christ, the true ruler in heaven and earth. (Matt. 28:18)

However, there are, of course, in spite of the obvious similarities, other differences. Nanak taught one true God, but that God is not the gocl of Sikhism, but the Uod of the Bible, not only of the Jews, but of “all nations of men . ~ . For in him we (all) live, and move, and have our being” (Acts 17:22-31). This one true and living God is not nameless; he is Jehovah, God Almighty, the great “I Am” (Exod. 6:3; Gen. 28:3; Exod. 3:14). The Lord God does not speak through gurus who are needed to guide men to finding him; he speaks to all men today through the word of his Son which is understandable, perfect and final (Heb. 1:1,2; 2 Tim. 3:16, 17; Jude 3; Eph. 3:1-6). Salvation from God is not found in the constant repetitious meditation of his “name,” but in the name of Jesus Christ, through faith and obedience to his will (Acts 4:10-12; Jn. 14:6; Rom. 1:16; Jas. 2:24; Mk. 16:15,16; etc.). The saving grace of the Lord is not some abstract, subjective “idea” that will release man from the “bondage of karma,” but is objective Truth that frees us from sin and eternal death (Tit. 2:11, 12; Jn. 8:31, 32; 1 Jn. 2:3; 2 Pet. 1:3-11; 1 Pet. 1:3-5; Heb. 9:27).

There is much more we could mention (perhaps it is good to let you do some of your own thinking here), but one final thought that goes back to the “military” aspects that are, whether some Sikhs like it or not, intertwined in Sikhism: Jesus said, “My kingdom is not of this world: if (it) were of this world, then would my servants fight . . . but now is my kingdom not from hence” (Jn. 18:36). What a wonderful and joyous privilege to be in the spiritual kingdom of God’s Son, the only “kingdom which cannot be moved” (Col. 1:13; Heb. 12:28). God forbid that “we at any time should let these things slip” (Heb. 2:1).

Bibliography

1. “Surrender at the Temple,” McCleans, May 30, 1988, p. 32.

2. Ibid.

3. Ibid.

4. “The Battle for Punjab,” McCleans, May 23, 1988, p. 19.

5. “Holy War Against India,” Atlantic Monthly, August 1988, p. 55.

6. Ibid., p. 57.

7. The Sacred Writings of the World’s Great Religions, S.E. Frost, Jr., p. 355.

8. Founders of Living Religions, Herbert Stroup, p. 83.

9. Ibid., p. 102-103.

10. Ibid., p. 103.

11. Guru Nanak and the Sikh Religion, W.H. McLeod, pp. 185-186.

12. Ibid., p. 196.

13. “The Sikh Way of Life,” Ecumenism, June, 1988, p. 19.

14. Ibid., p. 20.

15. “Holy War. . .” pp. 57-58.

Other Sources Used or Consulted

Encyclopedia Britannica.

U.S. News and World Report.

Bulletin of the Christian Institute of Sikh Studies.

Guardian of Truth XXXIV: 10, pp. 303-305
May 17, 1990