Comparison of Buddhism and Christianity

Last updated
A statue of Siddartha Gautama preaching. Gandhara Buddha (tnm).jpeg
A statue of Siddartha Gautama preaching.

Since the arrival of Christian missionaries in India in the 1st century (traces of Christians in Kerala from 1st-century Saint Thomas Christians), followed by the arrival of Buddhism in Western Europe in the 4th and 5th centuries, similarities have been perceived between the practices of Buddhism and Christianity. [1] [2] During the 20th century, the differences between these two belief systems were also highlighted. [3]

Contents

Despite surface level and non-scholarly analogies, Buddhism and Christianity have inherent and fundamental differences at the deepest levels, beginning with monotheism's place at the core of Christianity and Buddhism's orientation towards non-theism and its rejection of the notion of a creator deity, which runs counter to teachings about God in Christianity; and extending to the importance of Grace in Christianity against the rejection of interference with Karma in Theravada Buddhism, etc. [4] [5] [6]

The central iconic imagery of the two traditions underscore the difference in their belief structure, when the death of Gautama Buddha at an old age is contrasted with the image of the crucifixion of Jesus as a willing sacrifice for the atonement for the sins of humanity. [3] Buddhist scholars such as Masao Abe see the centrality of crucifixion in Christianity as an irreconcilable gap between the two belief systems. [7] [8]

Most modern scholarship has rejected the claims for the travels of Jesus to India or Tibet or influences between the teachings of Christianity and Buddhism as not historical, [9] : 303  and has seen the attempts at parallel symbolism as cases of parallelomania which exaggerate the importance of trifling resemblances. [10] [ page needed ]

Initial suggestions of similarity

Reports of Buddhist practices started to arrive in Western Europe by the 11th century, and were followed by trips by Christian missionaries such as John of Montecorvino, and reports began to arrive in the 16th century as missionaries such as St. Francis Xavier arrived in the East. [1] In the 19th century, some authors began to perceive similarities between Buddhist and Christian practices, e.g. in 1878 T.W. Rhys Davids wrote that the earliest missionaries to Tibet observed that similarities have been seen since the first known contact: "Lamaism with its shaven priests, its bells and rosaries, its images and holy water, its popes and bishops, its abbots and monks of many grades, its processions and feast days, its confessional and purgatory, and its worship of the double Virgin, so strongly resembles Romanism that the first Catholic missionaries thought it must be an imitation by the devil of the religion of Christ." [2] In 1880 Ernest De Bunsen made similar observations in that with the exception of the death of Jesus on the cross, and of the Christian doctrine of atonement, the most ancient Buddhist records resemble the traditions recorded in the Gospels about the life and doctrines of Jesus. [11]

The author of Jesus's Godama Sources claims that Western, or Christian, culture has not even developed the manner of expressions which would allow the very idea of borrowings to be considered. To support this claim the author quotes the admittedly prejudicial speech of Max Muller from his India, What Can it Teach Us, which states: "Our natural inclination would be to suppose that the Buddhist stories borrowed from our Christian sources and not vice versa. But here the conscience of the scholar comes in. Some of these stories are found in the Hinayana Buddhist Canon and date, therefore, before the Christian era." [12]

In 1904 William Crooke suggested that Christian rosaries had originated in India and arrived in Western Europe during the Crusades via its Muslim version, the tasbih. [13] In 1921 Charles Eliot, the British ambassador to Japan also wrote of apparent similarities between Christian practices and their counterparts in Buddhist tradition, and suggested a dependent origin for both traditions. [14] Early in the 20th century Burnett Hillman Streeter suggested that the moral teaching of the Buddha has four resemblances to the Sermon on the Mount. [15]

Late in the 20th century, historian Jerry H. Bentley also wrote of similarities and stated that it is possible "that Buddhism influenced the early development of Christianity" and suggested "attention to many parallels concerning the births, lives, doctrines, and deaths of the Buddha and Jesus". [16] Some high level Buddhists have drawn analogies between Jesus and Buddhism, e.g. in 2001 the Dalai Lama stated that "Jesus Christ also lived previous lives", and added that "So, you see, he reached a high state, either as a Bodhisattva, or an enlightened person, through Buddhist practice or something like that." [17]

Specific analogies

Hariti has been suggested as a source for depictions of the Virgin Mary. Gandhara, 2nd or 3rd century GoddessHaririWithBaby.jpg
Hariti has been suggested as a source for depictions of the Virgin Mary. Gandhara, 2nd or 3rd century

R.C. Amore refers to a miracle from the first chapter of Mahavagga , the Book of the Discipline, IV, where Buddha himself displayed his power over nature. Amore thinks that Jesus himself was influenced by Buddhist teachings and that Buddhist material continued to influence Christianity as it developed. [19] R. Stehly gives six examples of parallel themes between the story of Peter's walking on the water and the Buddhist Jataka 190 . [20] [21]

The Sinologist Martin Palmer has commented on the similarity between the Blessed Virgin Mary and Guan Yin. Guanyin is the Chinese name for a male bodhisattva in India and Tibet, Avalokitesvara, who underwent a gradual feminization process in China late in the first millennium CE, after a period of proselytization by Turkic Nestorian Christians. [22] The Tzu-Chi Foundation, a Taiwanese Buddhist organization, also noticing the similarity, commissioned a portrait of Guan Yin and a baby that resembles the typical Madonna and Child painting.

Z. P. Thundy has surveyed the similarities and differences between the birth stories of Buddha by Maya and Jesus by Mary and notes that while there are similarities such as virgin birth, there are also differences, e.g. that Mary outlives Jesus after raising him, but Maya dies soon after the birth of Buddha, as all mothers of Buddhas do in the Buddhist tradition. [23] Thundy does not assert that there is any historical evidence that the Christian birth stories of Jesus were derived from the Buddhist traditions, but suggests that as an avenue for further research. [23]

Jonathan Silk emphasizes the miraculous and god-like behaviors and words of the Buddha, Siddhartha Gautama, in his young years, an infant proclaiming he will attain a cease to suffering, and that he knows all spiritual knowledge there is to reach this goal. Silk continues on to describe the same Gautama Buddha as a surprised and appalled adolescent finding out the reality of sickness and death in life - something inevitable to all humans. Silk explicitly states the paradox: “The infant, upon his birth, knows everything; the young man he becomes knows nothing”, [24] and spends the rest of the article attempting to persuade readers, specifically those who are Buddhist believers, to embark on this journey of attaining nirvana and facing the stark realities of life, just like the Buddha did. Silk argues that one possible reason for this paradox in the Buddha's life is to show Buddhist believers that there is darkness and ignorance in the world that can be overcome through practice and rebirth, just like the Buddha.

Another author, Kristi Upson-Saia contemplates the purposes and reactions to ancient childhood stories of the boy Jesus, especially as many of these stories are contradictory to the benevolent and tender-hearted savior most of the world knows him as. Upson-Saia presents the reader with stories of Jesus cursing and killing his teacher who had just reprimanded him. Upson-Saia speculates that many of the ill-fitting anecdotes of Jesus’ childhood may have been fabricated as a predictor of the future narratives of Jesus. One example Upson-Saia gives is the outburst of anger that Jesus shows in the temple as recorded in three of the four gospels. [25]

One supposition in particular stuck out as many connections can be drawn to Silk's article on the account of the Buddha's life; Upson-Saia parallels the extraordinary knowledge and wisdom of the boy Jesus in the classroom to that of young Krishna (of Hinduism) and young Buddha (of Buddhism). Upson-Saia goes on to link Jesus' actions to other ancient narratives of gods, like Hercules.

Irreconcilable foundations

There are inherent and fundamental differences between Buddhism and Christianity, one significant difference being that while Christianity is at its core monotheistic and relies on a God as a Creator, Buddhism is generally non-theistic and rejects the notion of a Creator God which provides divine values for the world. [4]

The Crucifixion (1622) by Simon Vouet; Church of Jesus, Genoa. The crucifixion of Jesus is at the center of Christian theology. SVouet.jpg
The Crucifixion (1622) by Simon Vouet; Church of Jesus, Genoa. The crucifixion of Jesus is at the center of Christian theology.

The Nicene Creed, the most widely used Christian creed, states that "We believe in one God, the Father Almighty, Maker of heaven and earth, of all that is seen and unseen." [5] However, the notion of theistic creation is generally foreign to Buddhist thought, and the question of the existence of God is perhaps one of the most fundamental barriers between the teachings of Christianity and Buddhism. [4] [6] Although Mahayana Buddhism expresses belief in Bodhisattva, this is very different from the notion of Creator God in Christianity. [6] [27] While some variations of Buddhism believe in an impersonal eternal Buddha or creative force, in general Buddhism sees the universe as eternal and without a starting point of creation. [28] [29]

There are inherent differences in the Christian and Buddhist beliefs regarding the End Times and eschatology. [30] Jan Nattier states that while Buddhism has a notion of "relative eschatology" that refers to specific cycles of life, the term "Buddhist eschatology" does not relate to any "final things", or that the world will end one day - Buddhist scripture routinely referring to the "beginning-less Saṃsāra" as a never ending cycle of birth and death with no starting point. [31] However, Christian eschatology directly involves the concept of "end to all creation" at the Last Judgement when the world will reach its conclusion. [32] Scholars generally regard the Buddhist and Christian views of the End Times as incompatible. [30]

There are other fundamental differences, e.g. while grace is part of the very fabric of Christian theology, in Theravada Buddhism no deity can interfere with karma and hence the notion of any type of grace is inadmissible within these teachings. [27] Mahayana Buddhism however, differs on this issue. [33]

The crucifixion of Jesus as a single event in history that acts for the atonement of sins is a central element of Christian belief. [3] This, however, produces a strong difference between Christian and Buddhist teachings. [3] [7] Buddhist scholar Masao Abe pointed out that while "the event of the Cross" is central to Christianity, it is not possible for Buddhism to accept its importance. [7] Buddhist philosopher D. T. Suzuki stated that every time he saw a crucifixion scene it reminded him of the "gap that lies deep" between Christianity and Buddhism. [8]

This inherent difference in the belief systems is also reflected on the iconic imagery of the two traditions. [3] The depiction of the harsh crucifixion of Jesus as a willing sacrifice for the atonement for the sins of humanity is central to Christian iconography, and is totally different from the peaceful death of an eighty-year-old Gautama Buddha lying between two trees as he accepts final Nirvana. [3] (Or Parinirvana)

Moreover, modern scholarship has generally rejected suggestions of an influence from Buddhism on Christianity as fanciful and without any historical basis. [34] [10] [9] Paula Fredriksen states that no serious scholarly work places Jesus outside the backdrop of 1st-century Palestinian Judaism. [35]

See also

Related Research Articles

<span class="mw-page-title-main">Eschatology</span> Part of theology

Eschatology concerns expectations of the end of present age, human history, or the world itself. The end of the world or end times is predicted by several world religions, which teach that negative world events will reach a climax. Belief that the end of the world is imminent is known as apocalypticism, and over time has been held both by members of mainstream religions and by doomsday cults. In the context of mysticism, the term refers metaphorically to the end of ordinary reality and to reunion with the divine. Many religions treat eschatology as a future event prophesied in sacred texts or in folklore, while other religions may have concepts of renewal or transformation after significant events. The explicit description of a new earth is primarily found in Christian teachings.

Universalism is the philosophical concept and a theological concept within Christianity that some ideas have universal application or applicability.

<span class="mw-page-title-main">Comparative religion</span> Systematic comparison of the worlds religions

Comparative religion is the branch of the study of religions with the systematic comparison of the doctrines and practices, themes and impacts of the world's religions. In general the comparative study of religion yields a deeper understanding of the fundamental philosophical concerns of religion such as ethics, metaphysics and the nature and forms of salvation. It also considers and compares the origins and similarities shared between the various religions of the world. Studying such material facilitates a broadened and more sophisticated understanding of human beliefs and practices regarding the sacred, numinous, spiritual and divine.

<span class="mw-page-title-main">Maitreya</span> Future Buddha in Buddhist eschatology

Maitreya (Sanskrit) or Metteyya (Pali), is a bodhisattva who is regarded as the future Buddha of this world in all schools of Buddhism, prophesied to become Maitreya Buddha or Metteyya Buddha. In some Buddhist literature, such as the Amitabha Sutra and the Lotus Sutra, he is also referred to as Ajitā. In Tibetan Buddhism he is known as the "Lord of Love" or the "Noble Loving One". The root of his name is the Sanskrit word maitrī. The name Maitreya is also related to the Indo-Iranian name Mitra.

Christianity and other religions documents Christianity's relationship with other world religions, and the differences and similarities.

The religious perspectives on Jesus vary among world religions. Jesus' teachings and the retelling of his life story have significantly influenced the course of human history, and have directly or indirectly affected the lives of billions of people, including non-Christians. He is considered by many to be one of the most influential persons to have ever lived, finding a significant place in numerous cultural contexts.

Messianism is the belief in the advent of a messiah who acts as the savior of a group of people. Messianism originated as a Zoroastrian religious belief and followed to Abrahamic religions, but other religions also have messianism-related concepts. Religions with a messiah concept include Hinduism (Kalki) Judaism (Mashiach), Christianity (Christ), Islam Masih [title] Isah son of mary, Druze faith, Zoroastrianism (Saoshyant), Buddhism (Maitreya), Taoism, and Bábism.

Buddhist eschatology, like many facets of modern Buddhist practice and belief, came into existence during its development in China, and, through the blending of Buddhist cosmological understanding and Daoist eschatological views, created a complex canon of apocalyptic beliefs. These beliefs, although not entirely part of orthodox Buddhism, form an important collection of Chinese Buddhist traditions which bridge the gap between the monastic order and local beliefs of Imperial China.

<span class="mw-page-title-main">Maya (mother of the Buddha)</span> Queen of Shakya and mother of the Buddha

Maya, also known as Mahāmāyā and Māyādevī, was the queen of Shakya and the birth mother of Gautama Buddha, the sage on whose teachings Buddhism was founded. She was the wife of Śuddhodana, the king of the Shakya kingdom. She died days after giving birth and the Buddha was raised by her sister, Mahāpajāpatī Gotamī, who became the first Buddhist nun ordained by the Buddha.

Generally speaking, Buddhism is a religion that does not include the belief in a monotheistic creator deity. As such, it has often been described as either (non-materialistic) atheism or as nontheism. However, other scholars have challenged these descriptions since some forms of Buddhism do posit different kinds of transcendent, unborn, and unconditioned ultimate realities.

<span class="mw-page-title-main">Buddhism and Christianity</span> Comparison of the belief systems

There were links between Buddhism and the pre-Christian Mediterranean world, with Buddhist missionaries sent by Emperor Ashoka of India to Syria, Egypt and Greece from 250 BC. Significant differences between the two religions include monotheism in Christianity and Buddhism's orientation towards nontheism which runs counter to teachings about God in Christianity, and grace in Christianity against the rejection of interference with karma in Theravada Buddhism on.

<span class="mw-page-title-main">The Buddha in Hinduism</span>

The Buddha is considered the ninth avatar among the ten major avatars of the god Vishnu, according to the Vaishnava tradition of Hinduism.

<span class="mw-page-title-main">Buddhist influences on Christianity</span> Hypothesized impacts

Buddhism was known in the pre-Christian Greek world through the campaigns of Alexander the Great, and several prominent early Christian fathers, including Clement of Alexandria and St. Jerome, were aware of the Buddha, even mentioning him in their works. However, the majority of modern scholars who have studied both Buddhism and Christianity hold that there is no direct historical evidence of any influence by Buddhism on early Christianity. Scholars generally consider any such influence implausible given that first century Jews are highly unlikely to have been open to far eastern concepts that appeared opposed to some of their basic beliefs.

<span class="mw-page-title-main">Lynn de Silva</span> Sri Lankan theologian and Methodist minister

Lynn Alton de Silva was a Sri Lankan theologian and Methodist minister. He was the founder and editor of one of the first theological journals on Buddhist-Christian encounter called Dialogue (1961–1981), chief translator for the revision of the Old Testament of the Sinhalese Bible published as New Sinhala Bible (1973–1982), and director of the Ecumenical Institute for Study and Dialogue (EISD) in Sri Lanka (1962–1982). Lynn de Silva is widely regarded as one of the foremost Christian practitioners of Buddhist-Christian dialogue in Sri Lanka, and also as one of the pioneers in this dialogue.

Buddhologist Edward Conze (1966) has proposed that similarities existed between Buddhism and Gnosticism, a term deriving from the name Gnostics, which was given to a number of Christian sects. To the extent that Buddha taught the existence of evil inclinations that remain unconquered, or that require special spiritual knowledge to conquer, Buddhism has also qualified as Gnostic.

Lynn de Silva's theology began at an early stage in Lynn de Silva's ministry, when his interest in Buddhism and its culture began to increase. He believed that the credibility of Christianity depended on its ability to relate to Buddhism, which was the faith of the majority of the Sri Lankan population. His objective was to develop a richer appreciation of the similarities between Buddhism and Christianity, in particular, to communicate the Christian message in a manner that the Sri Lankan culture understood, and to construct a theology that is focused towards the Buddhist cultural environment. To this end, he used Buddhist concepts to communicate Christian beliefs in a language understood from the Buddhist context, and he aimed at extending Christian theology with Buddhist concepts in order to gain a more thorough understanding of Christianity. In his book The Problem of the Self in Buddhism and Christianity, de Silva states the following:

There is a growing body of opinion within Christianity that its theology is shop-soiled and needs drastic revision in order first, to re-root it in the basic biblical teaching, secondly, to bring it into harmony with new insights and modes of thought coming from other faiths, ideologies and modern science and thirdly, to relate it to social realities... What I have attempted is to help this process of transformation in Christian thinking. However, theological thinking in order to be meaningful and relevant must be contextual. The context of this book is Buddhism.

Secular Buddhism—sometimes also referred to as agnostic Buddhism, Buddhist agnosticism, ignostic Buddhism, atheistic Buddhism, pragmatic Buddhism, Buddhist atheism, or Buddhist secularism—is a broad term for a form of Buddhism based on humanist, skeptical, and agnostic values, valuing pragmatism and (often) naturalism, eschewing beliefs in the supernatural or paranormal. It can be described as the embrace of Buddhist rituals and philosophy for their secular benefits by people who are atheist or agnostic.

Since the 20th century, Buddhism and Judaism have become associated due to the common religious overlap in Jewish Buddhists. According to the Ten Commandments and classical Jewish law (halacha), it is forbidden for Jews to worship any deity other than the God of Israel—specifically by bowing or offering incense, sacrifices, or poured libations. It is likewise forbidden to join or serve in another religion as doing so would render the participating Jew an apostate or idol worshipper.

<span class="mw-page-title-main">Jesus in Manichaeism</span> Jesus as portrayed in Manichaeism

In Manichaeism, Jesus is considered one of the four prophets of the faith, along with Zoroaster, Gautama Buddha and Mani. He is also a "guiding deity" who greets the light bodies of the righteous after their deliverance.

<span class="mw-page-title-main">The Buddha in Manichaeism</span>

In Manichaeism, Siddartha Gautama is considered one of the four prophets of the faith, along with Zoroaster, Jesus and Mani. Mani believed that the teachings of Gautama Buddha, Zoroaster, and Jesus were incomplete, and that his revelations were for the entire world, calling his teachings the "Religion of Light".

References

  1. 1 2 Macmillan Encyclopedia of Buddhism, 2004, page 160
  2. 1 2 Encyclopædia Britannica, 1878 edition, article Buddhism by T.W. Rhys Davids
  3. 1 2 3 4 5 6 Jesus: The Complete Guide by J. L. Houlden (Feb 8, 2006) ISBN   082648011X pages 140-144
  4. 1 2 3 The Boundaries of Knowledge in Buddhism, Christianity, and Science by Paul D Numrich (Dec 31, 2008) ISBN   3525569874 page 10
  5. 1 2 International Standard Bible Encyclopedia: E-J by Geoffrey W. Bromiley (Mar 1982) ISBN   0802837824 pages 515-516
  6. 1 2 3 Communicating Christ in the Buddhist World by Paul De Neui and David Lim (Jan 1, 2006) ISBN   0878085106 page 34
  7. 1 2 3 Buddhism and Interfaith Dialogue by Masao Abe and Steven Heine (Jun 1, 1995) ISBN pages 99-100
  8. 1 2 Mysticism, Christian and Buddhist by Daisetz Teitaro Suzuki ((Aug 4, 2002)) ISBN   1605061328 page 113
  9. 1 2 The Historical Jesus in Recent Research edited by James D. G. Dunn and Scot McKnight 2006 ISBN   1-57506-100-7 page 303
  10. 1 2 Jesus: The Complete Guide 2006 by Leslie Houlden ISBN   082648011X page 140
  11. ↑ Ernest De Bunsen, The Angel Messiah of Buddhists, Essenes and Christians (London, 1880), p. 50.
  12. ↑ JESUS'S GODAMA SOURCES, p. 65
  13. ↑ Crooke, William (1904). Things Indian: Being Discursive Notes on Various Subjects Connected with India. New York: Charles Scribner's Sons. p.  407 . Retrieved 2007-01-14. rosary india crusades.
  14. ↑ Hinduism and Buddhism, An Historical Sketch, Vol 3, 1921
  15. ↑ Chandramouli, N. S. (1997-05-01). "Did Buddhism influence early Christianity?". The Times of India.
  16. ↑ Bentley, Jerry H. (1992). Cross-Cultural Contacts and Exchanges in Pre-Modern Times. Oxford University Press. p.  240. ISBN   978-0-19-507640-0.
  17. ↑ Beverley, James A., "Hollywood's Idol", Christianity Today June 11 2001, Vol. 45, No. 8. Retrieved April 20, 2007.
  18. ↑ Foucher, "The beginnings of Buddhist art", p. 271
  19. ↑ Jesus' walking on the sea: an investigation of the origin of the narrative
  20. ↑ Jesus' walking on the sea: an investigation of the origin of the narrative
  21. ↑ Stehly, Ralph (1977). "Boudhisme et Nouveau Testament: a propos de la marche de Pierre sur l'eau (Matthieu 14: 28s)". Revue d'Histoire et de Philosophie Religieuses. 57 (4): 433-437. doi:10.3406/rhpr.1977.4402.
  22. ↑ Palmer, Martin. The Jesus Sutras: Rediscovering the Lost Scrolls of Taoist Christianity. New York: Ballantine, 2001. pp. 241–243
  23. 1 2 Buddha and Christ by Zacharias P. Thundy (Jan 1, 1993) ISBN   9004097414 pages 95–96
  24. ↑ Silk, Jonathan A. (2003). "The Fruits of Paradox: On the Religious Architecture of the Buddha's Life Story". Journal of the American Academy of Religion. 71 (4): 863–881. doi:10.1093/jaarel/lfg102. ISSN   0002-7189. JSTOR   1466434.
  25. ↑ Upson-Saia, Kristi (2013). "Holy Child or Holy Terror? Understanding Jesus' Anger in the Infancy Gospel of Thomas". Church History. 82 (1): 1–39. doi:10.1017/S0009640712002508. ISSN   0009-6407. JSTOR   23358904.
  26. ↑ New Testament Christology by Frank J. Matera 1999 ISBN   0-664-25694-5 page 67
  27. 1 2 Encyclopedia of Reincarnation and Karma by Norman C. McClelland (Apr 1, 2010) ISBN   0786448512 page 149
  28. ↑ Guang Xing, The Concept of the Buddha, RoutledgeCurzon, London, 2005, p. 89
  29. ↑ Hattori, Sho-on (2001). A Raft from the Other Shore : Honen and the Way of Pure Land Buddhism. Jodo Shu Press. pp. 25–27. ISBN   4-88363-329-2.
  30. 1 2 The Oxford Handbook of Eschatology by Jerry L. Walls (Apr 16, 2010) ISBN   0199735883 page 552
  31. ↑ The Oxford Handbook of Eschatology by Jerry L. Walls (Apr 16, 2010) ISBN   0199735883 page 151
  32. ↑ The Oxford Companion to Christian Thought by Adrian Hastings, Alistair Mason and Hugh Pyper (Dec 21, 2000) ISBN   0198600240 page 206
  33. ↑ Richard K. Payne (ed.), Tantric Buddhism in East Asia, Wisdom Publications, ISBN   0861714873, 2006, p. 74
  34. ↑ Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence. Eerdmans Publishing. ISBN   0-8028-4368-9 page 17
  35. ↑ Fredriksen, Paula. From Jesus to Christ. Yale University Press, 2000, p. xxvi.
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.