Truth Magazine

By Daniel H. King

Our world is becoming more of a unified community. Several things have contributed to making this so. One is the speed at which we can now travel from one place to another on our globe. Air travel is primarily responsible for this revolution in rapid transport. Both speed and cost have changed drastically. Another important advancement has been in the area of satellite communication. With the touch of a few numbers on the key pad of a modern telephone we can now communicate with people almost anywhere in the world. News events happen live on our TV screen as they take place half a world away from us.

One of the obvious results of these technological innovations is that, so to speak, the “world has become a smaller place.” At one time it was easy for us to ignore what was happening in some remote land that did not speak our language, wear clothing similar to ours or have customs like us. We could even pass over the section of the newspaper that covered the rise and fall of their despots and dictators and heralded the stance they took toward the “superpowers,” “East and West,” etc. Those of us who cared deeply about the spread of the gospel might read with more than a little interest about how missionaries were treated and what the native religion was like. But it all seemed so far away! No longer. Now one can get on a jumbo jet and fly anywhere on earth in a single day. And with every passing decade that time factor becomes a smaller consideration. Communication with these remote locations is well nigh instantaneous. Indeed, our world is becoming a “smaller place.”

By watching world events in recent years, and especially those turbulent occurrences relating to Iran and the Middle East, Christians are finding it necessary to become better informed as to the nature of world religions. Whereas in the past we could be satisfied to understand the basic views of Methodism, Catholicism, Presbyterianism, Lutheranism, and the other so called “affiliations of historic Christianity,” suddenly we had thrust upon us a new vocabulary and a whole new set of religious ideologues representing arcane movements. Where do they come from? What do they stand for? What do they believe? Why do they seem to resent us (Americans) so much? These are questions that immediately entertain us when we hear the newscasts and read the papers.

But for God’s people there are some issues which loom large in our minds. The most obvious one relates to the salvation of the souls of men. The Bible says that the gospel of Christ is the only hope for the rescue and redemption of the human race from sin and its punishment (Rom. 1:16). Without faith in Christ and obedience to him, there is no salvation (Jn. 3:16, 8:32, etc.). There is no more plain teaching of the Word of God than this. It will not help wistfully to promote some system of escape for them apart from Christ. Some of our brethren, of course, in their misguided sympathy have made the effort. But this will neither justify the ungodly nor will it relieve those of us commissioned with the gospel from our responsibility. When we view on our TV screens these masses of humanity idolizing in ignorance some religious figure of dubious reputation, we cannot help but be moved. Hopefully we will be moved to action. Sending men to preach the Word, supporting them at a level where they can be effective and will not grow discouraged and quit, developing native preachers, provisions of Bibles and supplies, teaching materials in translation, etc., are all things we can and should be doing.

Another matter of some concern should be that of educating our people as to the basic background and viewpoint of most of these major world religions. In coming years we will not only be confronting the reality of this sort of religious diversity in the national media, but these people will be living in our neighborhoods. Many already are. We can confidently expect that with our birthrate in this country declining and our tax base dwindling because of this (leading to fewer workers supporting more people on social programs), we will be seeing many more immigrants from other countries permitted entrance into the U.S. A considerable number of foreign temples and shrines already dot the landscape in many major U.S. cities. Good materials and solid teaching have always presented the first and best hope against the inroads of any error (1 Tim. 5:16). This is no exception. To that end, we at Guardian of Truth have prepared the present “special issue.” We hope that it will serve a useful purpose in those places where it goes.

Finally, the Lord’s people ought to be encouraged by every opportunity to compare Christianity to the world religions. Like a diamond among the commonest stones, its radiance and purity have everything to gain and nothing to lose by the comparison. Inevitably we will be regarded as intolerant or even arrogant by some for taking this viewpoint. A large number of our intellectual leaders suggest that we submit our faith to some sort of “syncretism” – i.e., attempt to unite or reconcile diverse religious tenets or practices, so as to coexist peacefully and without competition, Syncretic movements are starting to burgeon in this philosophical climate: the Theosophical movement in this country, the aim of which is “to rescue from degradation the archaic truths which are the basis of all religions; and to uncover the fundamental unity from which they all spring”; from the Hindu background, there is the Ramakrishna Mission; from Muslim origins comes Baha’ism (its temple near Chicago has nine doors through which men may enter representing the “nine religions of the world”); in Japan there is the symbol of Ittoen, the Garden of Light, a swastika with a cross at the center and a sun in the background, and whose prayer is, “Teach us to worship the essence of all religions, and help us to learn the one ultimate truth” (See J.N.D. Anderson, Christianity and Comparative Religion, p. 14).

The more we honestly examine the biblical revelation and the faith of the early church, the more obvious the reason becomes for Christianity’s ultimate displacement of all the philosophical, immoral and amoral religious constituencies existing at the time of its appearance. The proclamation of the church was and is utterly unique. There are some features which have their counterparts in other religious systems, but nothing compares with the gospel related by Paul in I Corinthians 15:3f: “That Christ died for our sins according to the Scriptures; and that he was buried; and that he hath been raised on the third day according to the Scriptures; and that he appeared to Cephas; then to the twelve; then he appeared to above five hundred brethren at once, of whom the greater part remain until now, but some are fallen asleep; then he appeared to James; then to all the apostles; and last of all . . . he appeared to me.”

Guardian of Truth XXXIV: 10, pp. 289, 319
May 17, 1990

By Chris Reeves

One may wonder why it is so important to devote such time and space to a study of the world’s religions. And when reading about the religions of the East, the Christian probably thinks that he will never come in contact with a practicing Buddhist. So, why should he find out anything about his beliefs? The fact is, it is very possible for us to come in contact with a Buddhist, and we have a responsibility to talk with him about his beliefs as well as our own. If we think that Buddhism (or one of the other world religions) is practiced only in some far-away country, we are mistaken. For example, do you realize that one of American’s religious denominations is called the Buddhist Churches of America? It was incorporated in 1942, its headquarters are in San Francisco, California, and there are about 250,000 members today. The challenge to learn more about our “religious” friends and neighbors is, therefore, before us. This article is intended to briefly summarize the origin, teachings, and development of modernday Buddhism. A brief contrast of Buddhism with the Bible will also be given in hopes that the reader will understand the fundamental differences between the two, and the superiority of the latter.

Buddha – The Enlightened One

Buddhism begins with a man who woke up. In his later years, people came to Buddha and inquired, “Are you a god?” He answered, “No.” “An Angel?” “No.” “A saint?” “No.” “Then who are you?” Buddha answered, “I am awake.” His answer became his title. In Sanskrit the root budh denotes “to wake up” and “to know,” thus, Buddha means “the Enlightened One” or “the Awakened One.” Buddha’s experience of “enlightenment” became the essence of his religion.

The events leading up to Buddha’s enlightenment are as follows. Buddha was born around 560 B.C. into a very wealthy family who lived in northern India. His full name was Siddhartha Gautarna of the Sakyas. He was the son of a rajah (ruler) and grew up in a life of luxury. His father protected him from all outside influences. This lifestyle gave him no satisfaction, so he decided to leave and become homeless. For the first time Siddhartha faced life’s realities. He saw the suffering of the world in three forms: a decrepit old man, and invalid racked with disease lying on the road, and a corpse. Finally, he saw a monk with a shaven head, a robe and a begging bowl. These sights taught Siddhartha that life is full of suffering and death. What he longed for now was true knowledge. So, at age twenty-nine he left his wife, son, family and home, in search for truth.

For the next six years he studied at the feet of two great Hindu masters, and even tried severe acts of asceticism at one point to find the meaning of life. However, he did not find what he was looking for in these things. It was not until he practiced a form of raja yoga (meditation) while sitting under a fig tree that he found his enlightenment and became the Buddha. He sat for a total of forty-nine days under this tree (call a Bo-tree, or “tree of enlightenment”), but it was in the first three days of his meditation that he received the knowledge that he would later teach. For the next forty-five years, Buddha would travel through India teaching his message of enlightenment and gathering his followers. He died at the age of eighty (c. 480 B.C.).

Buddha – The Reformer

Before examining the teachings of Buddha, it is important for one to realize that Buddhism was originally a religion of reaction against the perversions of Hinduism an Indian protestantism. Buddha came out of the world of Hinduism and, when he grew older, revolted against the existing Brahamanical (priest) system predominated by empty rituals, ceremonies and sacrifices. He also protested the caste supremacy of the priests and certain religious doctrines like the belief in a individual soul (atman). Buddha did not want to re-establish Hinduism in any way, he wanted to start a new religion, and that he did.

Determined to change the religion of his day, Buddha preached a religion devoid of authority (i.e., each person is to do his own religious seeking), ritual, speculation (i.e., soul, or life after cleath), tradition and the supernatural (i.e., miracles and God). In formulating his religion, however, Buddha was largely influenced by the Upanishadic sages, and the prevailing ideas of karma, reincarnation, yoga and the monastic life. In short, he accepted the best of the existing religion and rejected what he did not consider useful.

Buddha – The Teacher

When Buddha finally arose from sitting under the Bo tree, he travelled toward India’s holy city of Bernares. Before arriving in Deer Park at Sarnath, he preached his first sermon to five companions. His subject was the Four Noble Truths, which contained Buddha’s most fundamental beliefs. All that Buddha later taught would unfold from these Four Noble Truths.

The First Noble Truth is the knowledge of suffering (dukkha). This states that all human existence from the day of one’s birth to his death is miserable and painful. The Second Noble Truth concerns the origin of suffering. Suffering has its source in desire (tanha), specifically the desire to pull apart from the rest of humanity and be an individual self. Buddha did not believe that a person had a soul (atman), nor was he an individual, but rather he was one with the rest of the world. Buddha taught that when a person desires to be an individual, suffering begins. The Third Noble Truth concerns the destruction of suffering. This is the central aim of Buddhism. It is achieved when one is freed from the endless cycle of rebirths (samsara) and when one enters the blessed state of nirvana (either before or after death). The Fourth Noble Truth points the way to the removal of suffering. This is achieved by walking the Eightfold Path to nirvana.

The Eightfold Path is as follows: (1) Right knowledge; (2) Right attitude; (3) Right speech; (4) Right action; (5) Right living; (6) Right effort; (7) Right mindfulness; and (8) Right composure. The Eightfold Path focuses on the Buddhist’s knowledge of the Four Noble Truths, his ethical conduct and mental discipline. The Four Noble Truths and the Eightfold Path were the heart of Buddha’s teaching.

The goal of one’s understanding the Four Noble Truths and walking the Eightfold Path is nirvana. Etymologically this word means “to blow out,” or “to extinguish,” and all the religious effort in Buddhism points to this end. One could sum up a Buddhist’s philosophy in one word “escape.” It is a desire for release from the karma – the law of cause and effect, and rebirth; a Buddhist searches for nirvana. The cycle of rebirths can be broken only by ceasing all desire. When this is done, one will enter nirvana. But what is nirvana? It may be described as something between annihilation and continued existence. Negatively, nirvana is the state where all desire is extinguished. Affirmatively, it is a continued existence which cannot be described. Buddha said nirvana was like the wind; it is there but you cannot show it. When asked to define nirvana, Buddha always said that he had never tried to solve this question. His mission was to show man the way of escape, not describe what he would find once he had been liberated.

Buddha lived and taught for almost fifty years after his enlightenment, but he did not write a single word of his teachings. His original teachings were handed down from one generation to the next by word of mouth. This continual oral tradition was not put into writing until about three centuries after his death. By this time, the religion had split into a number of schools. Each school set down the teachings of Buddha as they understood them. The oldest Buddhist writings, the Pali canon, are called the Tripitaka or “three baskets.” These “scriptures” contain stories about the life of Buddha, rules for the monastic order and Buddhist theology. They are used by the Theravada Buddhists. The Mahayana Buddhists, however, recognize many more texts as authoritative.

Buddhist Sects

Soon after Buddha’s death, his followers split into many factions, and within two hundred years, two major traditions emerged. They were the strict, conservative Theravadins and the more liberal Mahayanas. The basic difference between the two was how they saw the life of Buddha and the way of salvation. The former viewed Buddha as a saint and only a monk could achieve salvation, while the latter viewed Buddha as a savior and everyone could be saved, Theravada Buddhism is the main tradition in Sri Lanka, Burma, Thailand, Laos and Cambodia. Mahayana Buddhism is popular in Mongolia, Tibet, China, Japan, Korea, Vietnam and Nepal. After Buddhism splits into Theravada and Mahayana, Theravada holds together while Mahayana continues to divide. Mahayana divides into five sects with Zen being the most popular. Zen Buddhism came from China and developed in Japan in the twelfth century. In Zen, one reaches enlightenment (satori) through meditation (zazen) and answering riddles (koan) under the hand of a Zen master (roshi). The state of satori cannot be described; it comes abruptly, momentarily, and often more than once. Zen is now very popular in the West.

Western thinkers have been interested in Buddhism for about two-hundred years. In 1875, Buddhism was promoted in America with the founding of the Theosophical Society in New York. Buddhism also traveled to the United States via Asian immigration at the end of the nineteenth century. Today, most Buddhists are united in the Buddhist Churches of America. Their membership of 250,000 is made up of both Americans and Asians. Buddhism has about 300 million followers world-wide and continues to grow. No matter where they are or of what sect they are a part, all Buddhists have faith in the Three Jewels: Buddha, his teaching (dharma) and the religious community that he founded (sangha).

Buddha or the Bible?

There are a number of differences between the teachings of Buddha and the Bible. According to the Bible, God is a Spirit Being who is Creator and Sustainer of the universe (Gen. 1:1-3; Jn. 4:24; Acts 17:23-31). Yet, he is separate from it. Buddhism, however, denies the existence of a personal God. It says the world evolved and it operates only by natural power and law, not divine command. Thus, man is the center of all “religious” activity – there is no faith in, or worship of, God. In Zen Buddhism, God is man and man is God; all is God and God is all (pantheism). There is a certain “force” (tao) that penetrates all things, and that force is God. This kind of pantheism fr,ind in Zen was popularized in the Star Wars films.

According to the Bible, “truth” is objective (i.e., it originates outside of man). It comes from God, does not change and is contained in Scripture (Psa. 117:2; Jn. 17:17). In these last days, God has revealed his truth through the words of Jesus Christ (Heb. 1:2). Jesus is the source of all spiritual truth today (Jn. 1: 17; 14:6), and only through his word can man be set free from sin (Jn. 8:31,32). In Buddhism, “truth” (englightemnent) comes subjectively through meditation. There are different forms of meditation in Buddhism and the experience of “enlightenment” differs from sect to sect.

We are told in the Bible that all responsible humans are sinners (Rom. 3:23). Sin may be a direct transgression of God’s law (1 Jn. 3:4), or a neglect of it (Jas. 4:17), but all sin is against God (Psa. 51:4; Acts 5:4), and will bring separation from God (Isa. 59:2) as well as spiritual death (Rom. 6:23). God, by his grace, sent Jesus into the world to save mankind from sin and death (Jn. 3:16). Those persons who obey his word will be saved (Heb. 5:9). Thus, we are saved by grace through faith (Eph. 2:8). The Buddhist, however, is not trying to be saved from sin and its consequences, but rather from the law of karma and reincarnation. His “salvation” comes when all desire is quenched and he stops being reborn. This, too, is achieved only by one’s own effort; no outside help is necessary (a “works only” salvation).

Man is pictured in the Bible as the crown of God’s creation, being made in the image of God and having a soul (Gen. 1:26,27; 2:7). With his body, man is to serve God (Rom. 12:1; 1 Cor. 6:19,20). But in Buddhism, man is viewed as a worthless creature and life is hardly worth living. He does not have a soul and his entire existence is evil and full of suffering. The Bible, however, does not teach a pessimistic view of life. Each person is valuable (Matt. 16:26) and has a purpose in life – to serve his Creator (Eccl. 12:13). Though he may have to endure suffering in this life, he will be rewarded for his endurance (Matt. 5:11, 12; Jas. 1:24,12). And, his entire existence is not all evil. He may choose to do evil or good (Gal. 5:16-25).

The Bible tells us that those who die in harmony with God’s word will enter into heaven and there live eternally with God (Jn. 14:3); Rev. 21:3). Heaven is a place of great reward (Matt. 5:12), where there is no suffering or wickedness (Rev. 21:4,8). All the saints in heaven will exist in a new , glorified body (Phil. 3:21; 1 Cor. 15:35-49), and they will serve God forever (Rev. 22:3,5). The Buddhist, however, longs for nirvana. Nirvana is a place where desire has ceased. It is not a place of annihilation, but at the same time it cannot be described or realized by any of the senses, only by the mind.

Many other differences could be given, but these will suffice to show that Buddhism is in conflict with the Bible. We must, therefore, rationally weigh the evidence that supports the teaching of Buddhism and the Bible to see which is the truth. When this is done, one will find that the former is based upon the imagination of one man, while the latter is God’s inspired word.

Buddha or Jesus?

As the writer of the book of Hebrews showed the superiority of Christ over Judaism, it is necessary today to show the superiorty of Christ over Buddhism. This can easily be done by looking at the authority of Buddha and the authority of Jesus. What authority did Buddha have to teach his doctrine? None. Having no God, no inspired word, and no miracles to confirm the teaching, Buddhism depends wholly upon the doctrines and commandments of one man. Buddha has no real authority for saying the Eightfold Path is the way to salvation. Christ, on the other hand, said, “I am the way” (Jn. 14:6) to salvation, and he proved it by working miracles and ultimately rising from the dead. His resurrection declared him to be the Son of God (Rom. 1:4). and he was given all authority over everything in heaven and on earth (Eph. 1:20-22). Since he has all authority, we must listen to him rather than man.

There is no hope for the Buddhist except he believe in Jesus Christ. There is no such thing as reincarnation (cf. Heb. 9:27) and nirvana. We must show the Buddhist that “in none other is there salvation, for neither is there any other name under heaven, that is given among men, wherein we must be saved” (Acts 4:12). “There is one God, one mediator also between God and men, himself man, Christ Jesus” (1 Tim. 2:5). Christ is all-sufficient and the hope of heaven is our only hope.

Bibliography

The History, Teaching, and Development of Buddhism: Banerjee, P. Early Indian Religions, New York: Halsted Press, 1973.

“Buddhism.” Compton’s Encyclopedia. Chicago: Compton’s Learning Co., 1989.

Burtt, E.A. The Teachings of the Compassionate Buddha. New York: The New American Library Inc., 1955.

Mead, Frank S. The Handbook of Denominations. Nashville: Abingdon, 1985.

Metz, Wulf. “The Enlightened One: “Buddhism.” Eerdman’s Handbook To The World Religions. Grand Rapids, MI: Eerdmans Publishing Co., 1982.

Reynolds, Frank E. “Buddhism.” The World Book Encyclopedia. Chicago: World Book Inc., 1989.

Smith, Huston. The Religions of Man. New York: The New American Library of World Literature Inc., 1958.

A Contrasting of Buddhism with the Bible: Curry, Melvin. “All-Sufficient Christianity vs. Heathen Religion. ” Florida College Lectures. Temple Terrace, FL: Florida College Bookstore, 1971.

Dumoulin, Heinrich S. J. Christianity Meets Buddhism. LaSalle, IL: Open Court Publishing Co., 1974.

Geisler, Norman L. Worlds Apart.- A Handbook on World Views. Grand Rapids, MI: Baker Book House Co., 1989.

Jackson, Wayne. “Christianity and World Religions.” Reason & Revelation (Tract).

McDowell, Josh. Understanding Non-Christian Religions. San Bernadino, CA: Campus Crusade For Christ Inc., 1982.

Guardian of Truth XXXIV: 10, pp. 297-300
May 17, 1990

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