Tag Archive for: Hinduism

By Mikel Del Rosario

Let’s talk about respectfully engaging with Hindus. Why? More than a billion people around the world say they’re Hindus. That’s about 15 percent of the world. So if you haven’t met someone at least interested in some aspect of Hindu culture, you may soon. The more we engage with our neighbors, the more we see that religion is a core part of many people’s lives. I like how Win Corduan once said, “Loving our neighbors means getting to know them. And getting to know them means getting to know their religion.” We need discover what makes their religion attractive to them. Why did they convert?  It they were born into it, what keeps them loyal?

At the Hendricks Center, we produced a Table podcast series focused on respectfully engaging with Hindus. I invited William Subash, who pastors Crossroad Church in Bangalore, India and teaches New Testament Studies at the South Asia Institute of Advanced Christian Studies to help us think through Hinduism and what respectful engagement looks like.

In this post, I’ll the answers to three questions we discussed: What compels Hindus to stay Hindus? What attracts non-Hindus to Hinduism? How can engaging with Hindus happen respectfully?

Respectfully Engaging with Hindus

Before engaging with Hindus, you might ask, “What exactly is Hinduism?” The diversity represented by Hinduism means you’re going to get a range of responses. And they vary widely depending on who you talk to. For example, many Indians see Hinduism as a group of people, rather than a religion. In this context, Hindu practices are linked to cultural and family loyalty. In India, where about 80% of the population is Hindu, you’ll find agnostics, atheists, and polytheists all identifying as Hindus. Subash explains:

Hinduism is a conglomeration of many religions, many world views that often change, adapt, but will never have one claim. Indian Hinduism is different from the Hinduism practiced in Central America or Singapore, for example.

What Keeps Hindus Loyal to Hinduism?

Many Hindus remain because of cultural loyalty. There’s unity amidst diversity, and anyone who leaves loses their spot in the caste system— That’s a huge deterrent. The caste system is something you’re born into, and it dictates who you can marry, who you can work for, and even who you can talk to. There’s discrimination that still goes on today. For example, marriages usually only happen within your caste. And this whole system is supported by Hindu Scriptures: The Bhagavad Gita is part of Mahabharata scripture, which is divided into 18 chapters which talk about various tenets of the caste-based religion. People who violate these rules or leave Hinduism are sometimes even murdered. Keep this in mind when engaging with Hindus, as rejecting deeply held beliefs can be seen as a serious form of defection. Subash says:

They can go to the extent of “honor killing” …When a person marries from one caste to another caste or one Hindu religion to another religion, it becomes a major issue.

Why Do People Convert to Hinduism?

Many non-Hindus like the pluralistic nature of Hinduism. It accommodates the beliefs of animists, polytheists, and others who are sensitive to spiritual realities. But something you might not initially expect to find when engaging with Hindus is that agnostic scientists, atheist philosophers, or naturalists fit in, too. Beyond this, some are also fascinated by the idea of becoming a god or realizing their own divinity. Subash notes:

The ultimate desire of educated Hindus is to realize that they are gods. They say Aham Brahmasmi, “I am God.” …People get attracted because their fate is not properly defined. It is very attractive. They say, “One day, I am going to be God.”

While many Hindus incorporate Jesus into their worldview, Christianity’s exclusive nature challenges the extent of Hindu inclusivism. Still, many Hindus have responded to the gospel demonstrated through compassionate Christians meeting medical and educational needs, especially for those in the lowest castes. Even the promise of divinity falls short, as Hindu gods also suffer from imperfections. Those who recognize their need for freedom from sin may also discover the biblical concepts of atonement and redemption absent from Hinduism and come to find freedom in Christ.

What Respectfully Engaging with Hindus Looks Like

Humbly ask questions

When it comes to engaging with Hindus, begin by building a relationship, asking questions, and then gently begin to discuss spiritual things. Ask questions that help you understand who the person is and why they do the things they do, and why they believe what they believe. Be very careful not to come off like you think you’re better than your Hindu friend. The only way to break the stereotype of the “proud, know-it-all, triumphalist Christian” when talking to our Hindu neighbors is to consistently demonstrate humility.

Listen to their answers openly and honestly, without rushing into apologetic arguments. As you listen, understand what they mean by any Christian-sounding terms like “God” or “salvation.” For example, some Hindus use the term “born again” in the context of reincarnation. So don’t just think about engaging with Hindus as Hindus. Remember, some are agnostics or atheists. So engage each person as an individual. Get a spiritual GPS on your friend, so you can empathize and really get where they’re coming from.

Humbly talk about Jesus

Since most Hindus love talking about spiritual things, talking about your faith or their spirituality may not be as awkward as you might expect. Many Hindus are actually interested in Jesus’ teachings—especially his teachings about money.

Take it slow. Don’t rush into a gospel presentation or begin by critiquing Hinduism. It can’t look like an “us versus them.” Despite the exclusive nature of Christianity, it is important to note that Jesus is inclusive. Jesus is for everyone, and you don’t need to give up your cultural or ethnic identity to follow him.

As you continue engaging with Hindus, gently tell your story and explain how you came to know Jesus’s love. Unlike a God who is an impersonal force, Jesus forgives everyone who repents. While some schools of Bhakti Hinduism might suggest a loose concept of grace, you can’t get forgiveness for sin in that context. But this shouldn’t be a cause for arrogance. Jesus didn’t claim to be the only way as a pride thing. It’s just that he’s the only one who can step into the human condition and deal with the sin problem we all have. Hindu deities have no righteousness to give us. How can they get rid of anyone’s bad karma?

Engaging with Hindus: Conclusion

Here’s what I want you to take away from this post on engaging with Hindus: While many remain loyal to Hinduism for cultural and social reasons, converts are attracted to its pluralistic, adaptable nature. Hinduism can accommodate a spectrum of views, from atheism to the idea that you can become a God one day. Still, some people recognize their struggle with imperfection and find true atonement or grace absent from Hinduism. Many Hindus have become Christians through real relationships and a personal encounter with Jesus. Engaging with Hindus requires courage and compassion. And it’s best done by following Jesus’ example of not only speaking the truth but loving people well.

Recommended resources related to the topic:

Jesus Among Other Gods: The Absolute Claims of the Christian Message by Ravi Zacharias: https://amzn.to/2MFuBDZ

The Reincarnation Sensation by Norman Geisler: http://bit.ly/2LbaXfW

Counter Culture Christian: Is There Truth in Religion? (DVD) by Frank Turek: http://bit.ly/2zm2VLF

World Religions: What Makes Jesus Unique? mp3 by Ron Carlson: http://bit.ly/2zrU76Y

 


Mikel Del Rosario helps Christians explain their faith with courage and compassion. He is a doctoral student in the New Testament department at Dallas Theological Seminary. Mikel teaches Christian Apologetics and World Religion at William Jessup University. He is the author of Accessible Apologetics and has published over 20 journal articles on apologetics and cultural engagement with his mentor, Dr. Darrell Bock. Mikel holds an M.A. in Christian Apologetics with highest honors from Biola University and a Master of Theology (Th.M) from Dallas Theological Seminary where he serves as Cultural Engagement Manager at the Hendricks Center and a host of the Table Podcast. Visit his Web site at ApologeticsGuy.com.

Original Blog Source: http://bit.ly/2MFAvVt

By Mikel Del Rosario

Copied From Krishna?

What would you say if someone told you the Gospel accounts of Jesus’ death and resurrection were copied from earlier pagan stories? Over 100 years ago, a guy named Kersey Graves talked about Jesus and Krishna. He said Jesus wasn’t unique among religious figures. Fans of his work were convinced the Hindu figure Krishna wasn’t just a dying and rising god but a crucified savior, too.

Maybe you haven’t heard this exact challenge about Jesus and Krishna before. But the idea that Jesus’ story was ripped off older pagan myths comes up over and over again in conversations about world religious literature.

I teach a World Religion course at William Jessup University and recently got a chance to collaborate on this topic with my friend Daniel Lee, who is currently studying Christian Apologetics under another friend from my Biola days, Dr. Sean McDowell.

In this post, we’ll show you how comparing the story of Krishna with the biblical accounts of Jesus show that Jesus’ death and resurrection wasn’t copied from Hinduism. First, we’ll compare the story of Jesus’ death to the story of Krishna’s death. Was Jesus’ death copied from Krishna? Then, we’ll compare the idea of resurrection in each of these stories. Was Krishna really a crucified Savior?

Was Jesus’ death copied from Krishna?

Let’s compare Jesus and Krishna. In The World’s Sixteen Crucified Saviors, Graves wrote that Krishna was crucified between two thieves (p. 140). But no Hindu text says Krishna was crucified at all! Still, some wonder if there’s a parallel between the way Jesus and Krishna died. They’ve heard that long before Jesus’ death, there was an old Indian myth about the Hindu god Krishna being pierced and resurrected. Really?

It does sound curious when you put it that way. After all, Christians link Isaiah 53:5 to Jesus’ death by crucifixion: “But he was pierced for our transgressions…with his wounds we are healed” (Compare this with 1 Peter 2:24). But here’s the thing: All things can seem similar if you ignore the differences!

Read for yourself what the Indian epic-poem called the Mahabharata (Book 16: Mausala Parva) says about Krishna. He wasn’t crucified. Instead, he got shot in a hunting accident!

“The hunter, mistaking [Krishna]…for a deer, pierced him at the heel with a shaft and quickly came to that spot for capturing his prey. Coming up, Jara [the hunter] beheld a man dressed in yellow robes, rapt in Yoga and endued with many arms. Regarding himself an offender, and filled with fear, he touched the feet of [Krishna, who] comforted him and then ascended upwards…When he reached Heaven [he] met the deities…”

Yes, Krishna was pierced. But he was pierced by an arrow when he got shot in the foot! Krishna wasn’t crucified. And he certainly wasn’t crucified between two thieves!

So was Jesus’ death by crucifixion copied from Krishna? Nope. Turns out, there’s no crucifixion in the Krishna story at all. We just don’t see a meaningful parallel between Jesus and Krishna in this regard. What about Graves’ idea that Krishna was a resurrected savior?

Was Jesus’ resurrection copied from Krishna?

We could be wrong about this, but it’s not clear that Krishna actually died when Jara shot him in the foot. If he didn’t really die, he couldn’t have been raised from the dead. But let’s give Graves the benefit of the doubt and say Krishna died when he got shot in the foot and somehow came back to life right after getting shot.

There’s still no meaningful parallel with Jesus’ resurrection. According to the earliest Christian sources, Jesus was buried and his tomb was discovered empty by his women followers three days later. Over a period of 40 days, he convinced individuals and groups that God raised him from the dead before ascending to heaven. This is totally different from the Krishna story.

But more importantly, Christians link Jesus’ death and resurrection with the possibility of forgiveness of sin and eternal life. In contrast, no Hindu text links the Krishna scene to the possibility of human beings attaining forgiveness of sins or attaining eternal life. In what sense, then, was Krishna a savior?

So was Jesus’ resurrection copied from Krishna? No. It’s not clear that Krishna was resurrected in the myth and no Hindus link Krishna’s hunting accident with forgiveness of sins or eternal life.

Jesus and Krishna: No Meaningful Parallel

People who want to force a parallel say Jesus and Krishna were both pieced and raised from the dead. But again, almost anything can seem similar if you ignore the differences! The key point of the Gospel story is that God used Jesus’ resurrection to validate his divine claims. Further, the New Testament links Jesus’ death and resurrection to believers receiving forgiveness of sins and eternal life. Indeed, the Christian significance of this event has no meaningful parallel with the Hindu story of Krishna. As my friend Daniel concludes:

“These stories and implications are about as similar as an ant and an elephant.”

Interestingly, the earliest critics of Christianity never said Jesus’ story was ripped off from Hinduism. Right from the get-go, the Apostle Paul acknowledged that Gentiles found the idea of a crucified savior tough to accept (1 Corinthians 1:23), not like it was a common theme in pagan mythology. Even in the second century, the Greek Apologist Justin Martyr made a similar observation in Apology I: Skeptics said the idea of a crucified savior was absolutely crazy (13.4)!

Jesus’ Story Wasn’t Copied from Krishna

Bottom line: Was Krishna crucified? Nope. Not in any Hindu story anywhere. Was Krishna resurrected? Maybe. But despite what Graves insists, Krishna was not a pre-Christian example of a crucified savior. There’s no salvation, forgiveness of sins (or escape from karma for that matter) or hope of eternal life linked to it. Just comparing the stories of Jesus and Krishna shows Graves is wrong on this one. You can be confident that Jesus’ death and resurrection wasn’t copied from Krishna.

 


Original Blog Source: http://bit.ly/2NZfxNP

People trying to discover the truth about God would be wise to take a hard look at Jesus before looking anywhere else. While that may sound like a bold assertion in and of itself, it really isn’t when you consider Jesus is the one religious leader who is most frequently mentioned by religious groups, whether or not they happen to be Christian. Every major religious movement considers Jesus to be an important religious figure. Every movement makes some effort to account for His existence and teaching. This ought to give seekers a reason to pause and consider the life of Jesus seriously.

Judaism
While we recognize Judaism pre-existed (and gave birth to) Christianity, Judaism has also had over two-thousand years to consider and respond to the claims of Christ. Much has been written about Jesus from a Jewish perspective, most interestingly by those early Jews who described Jesus in the centuries immediately following His life. Ancient Jewish believers (as recorded by the Talmud and the Toledot Yeshu) described Jesus in the following way:

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By Marcia Montenegro

The Hindu word “karma” is used more and more often with a Western twist in meaning. Often people say it to mean “luck” (good or bad) or even as a gleeful expression of revenge. I myself once held a belief in karma when I was following Eastern and New Age beliefs and often thought of how someone who had wronged me would eventually suffer karma for what they had done.

Others try to justify the term karma, loosely or strictly, with the idea of consequences, as seen in Galatians 6:

“Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life” (Galatians 6:7, 8).

So, how to view “karma?” First, what is karma?

Karma and Reincarnation

Karma in Hinduism means “action,” and the law of karma refers to the consequences of action. However, although there is a karma relating to consequences of actions in the present life, the usual meaning has to do with the consequences of previous lives (reincarnation) and actions in this life that sow the seeds for consequences in future lives (if interested, see explanations on Christian site Karma2Grace and Hindu site Hinduwebsite.) Reincarnation is:

“Generally speaking, the belief that one lives many lives, returning after death to life in another body, time, and place. This belief is an essential part of Hinduism. One accumulates karma, which are the actions of a person in life, which will influence the person’s subsequent lives… In Hinduism, one can return as an animal or insect (called ‘transmigration’), but in Western views of reincarnation, one returns as a person.”[1]

Reincarnation, a doctrine of Eastern belief systems, is however opposed to Scripture:

“For it is appointed unto man to die once, and then the judgment” (Hebrews 9:27).

Penance, Forgiveness, and Karma

For the purposes of this article, the focus is on reincarnation as part of non-dual Hinduism, not dualistic Hinduism. Non-dual Hinduism is the view that there are no distinctions and all is ultimately one. This type of Hinduism is what has influenced the New Age Movement, and it is the primary Hindu spiritual influence in the West.

The consequences, in karma, are mechanical and ongoing; there is no forgiveness or way to avoid such consequences except, according to some teachings, through the specific actions of a guru or possibly by performing a ritual. Even then, while a temporary erasure has been done, karma continues and will continue in future lives.

Here is advice from a Hindu site on Prayaschitta, which is penance:

“In the broadest sense, the entire system of reincarnation is an elaborate form of penance, for we are born with the body, family, circumstances and even longevity and propensity toward disease brought about by our past actions. Prayaschitta is, however, an act of limited aim, intended only to mitigate or avoid altogether the karmaphala, “fruit of action,” of some action we have taken in this lifetime. Actions from our past lives are not considered within reach of ordinary prayaschitta. The karmas of past lives can only be assuaged or erased altogether by intense tapas or austerities under the guidance of a guru, or by the extraordinary grace of God. Manu Dharma Shastras 11.54 states, “Penances, therefore, must always be performed for the sake of purification, because those whose sins have not been expiated are born again with disgraceful marks.”[2]

Also, one must ask, on what values or standards is karma based? It is based on the values found in Hindu teachings, which are diverse and complex. Hinduism is not one monolithic religion but rather a network of wide and multifarious beliefs depending on from which particular texts, gurus, sects, schools of thought, or region of India they stem. Also, each Hindu can choose which deity they prefer as a main deity (the one god is believed to appear as numerous deities). In New Age beliefs, teachings on karma can vary according to the one teaching it.

The need for a sinless sacrifice of another to pay the penalty for sin is absent in Hinduism; if there is any penalty or consequence, it is paid by each person through karma. The only release is moksha — liberation from the cycle of death and rebirth – dependent on one’s actions and spiritual progress through many lives.

Sowing and Reaping in Galatians

What is the meaning and point of the Galatians verses about reaping what one sows?

“Every action produces an effect on the character of the actor corresponding as exactly to its motive as the fruit to the seed. If it springs from selfish desire, it stimulates the growth of evil lusts, and issues in a harvest of inward corruption. If, on the contrary, it be done in obedience to the spirit, it quickens spiritual growth, and issues eventually in a harvest of eternal life. The heart of man resembles a field in which he sows, by the mere exercise of his will, a future harvest of good or evil.”[3]

This passage in Galatians is written to Christians and is part of an exhortation as we see in the next two verses:

“Let us not lose heart in doing good, for in due time we will reap if we do not grow weary. So then, while we have an opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Galatians 6: 9-10).

This has nothing to do with the popular notion of “what goes around comes around,” but rather that our deeds are either undertaken to gratify the flesh, that is, the fallen nature, and will end destructively, or they are done according to the power of the Holy Spirit and for God’s glory, leading to results that have eternal value in accordance with eternal life.

The contrast is between sowing to the flesh (fallen nature) and sowing to the Spirit, the flesh vs. the Holy Spirit being a common theme in Paul’s letters. “Flesh” here does not mean the body, as though the body is bad, nor is it about one’s spirit being good since it’s about the Holy Spirit. Nor is it denouncing pleasure. Rather, this is about living by the fallen nature, that is, the sinful nature, vs. living by the Holy Spirit. The results will be different depending on which way one chooses.

Karma and Christ

In Hinduism and Hindu-based New Age beliefs, the way out of karma and reincarnation must be through one’s deeds and realization of one’s true nature (which is allegedly divine), among other possible paths and complex teachings. This realization only comes after many lifetimes and is dependent on one’s own actions to reach moksha, liberation from the cycle of death and rebirth, both in Hinduism and in Buddhism.

In contrast, God tells the man that due to man’s separation from God due to sin and man’s inability to bridge that gap by his own deeds, Jesus came once for all to offer Himself on the cross to pay the penalty for sins. Through faith in Jesus, knowing that His payment makes the way to God possible, one has forgiveness of all sins and inherits eternal life.

God sent Jesus who willingly laid down His life on the cross to take the penalty for sins so that all who believe in Him have eternal life. Jesus died “once for all.” It was a final act that brings eternal results. Even if one were to hypothetically have thousands of reincarnated lives, he or she could never be good enough or do enough good things to earn salvation.

Christ and karma cannot co-exist. Karma would make Christ’s sacrifice of no import, and Christ nullifies karma.

Should Christians Use the Word Karma?

While it is certainly true that there are consequences for one’s actions and often one does “sow what one reaps” in this life, equating karma with the concepts found in Galatians of sowing and reaping, or elsewhere in Scripture, is invalid.

Moreover, using the word karma may give others the idea that the Christian agrees with the Hindu concept of karma or somehow endorses it. Using the word karma lightly may insult someone who believes in karma and thus alienates that person from hearing the truth. There is no good reason for Christians to use this word except as a platform to contrast it with the Gospel of Jesus Christ.

Disclaimer: The beliefs about karma and reincarnation are complex, and differ in many ways in the New Age from Hinduism. I realize what is written above are simplified explanations and I do not claim to be giving an all-encompassing summary.

Notes

[1] Christian Answers for the New Age, The Occult: Brief Explanations of Various Terms and Concepts, (accessed 10/13/2017)

[2] http://bit.ly/1Rd42Sr

[3] The Expositors Greek New Testament comments on verse 8; see this and other commentaries at The Expositors Greek New Testament

 


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