Hinduism And Christianity Essay Research Paper Hinduism

Hinduism And Christianity Essay, Research Paper Hinduism & Christianity One would think that Christianity and Hinduism would have nothing in common, but in some ways they are. But mostly there are differences between the two. In this comparison that I am making one can find these similarities and differences.

Hinduism And Christianity Essay, Research Paper

Hinduism & Christianity

One would think that Christianity and Hinduism would have nothing in common, but in some ways they are. But mostly there are differences between the two. In this comparison that I am making one can find these similarities and differences.

First I will start off by helping one understand Hinduism. To define Hinduism is very nearly impossible. Actually it is not so much a religion as a religion-social system. Although Hinduism contains a whole farrago of theologies, philosophies, and sacrificial systems, nevertheless its one dominant note is that of caste. Elaborate tissues of ancient religion-social laws were created and were indestructible. Hindu’s tried to build a wall of law around the faith so that none could stray from it. The main part of the wall was naturally the caste distinctions, and these therefore received the most careful attention of the lawmakers. The superiority of the Brahmans and the inferiority of the laborer were declared to be ordered in heaven according to divine plans for the prosperity of the world. The cast system was with a man like his breath, was with him instantly from birth to death. Indeed, unlike his breath, it was suppose to follow him into the grave. These laws that regulate the caste are saved for there is no other unifying element in all Hinduism. Also Christians often form castes or endogamous bodies analogous to castes. This is done to form a more or less separate community.

There are two major sections in Hinduism and at least fifty-seven sub sections, each are seeking to attain salvation with the aid of its own gods and ceremonies. Christianity, which is even more intensively divided, is at least united by its recognition of Jesus. Hinduism has no such common doctrine. It is true that about 300 A.D. an attempt was made to created such a doctrine by combining the there main Hindu gods into a universally acceptable trinity, but the attempt failed. By popular account it is known that Hinduism has thirty million gods, and Christianity belief is just one main god and only one god. Like Hinduism, Christianity has one God, but the similarity is that Hinduism has one main god Brahma. This chief god in the trinity never became popular safe with the priests and philosophers. He was not nearly concrete enough a deity for the plain people to believe in and now there are only a couple of temples in all of India that are devoted to his worship. Christians and Hindu’s are also alike because of temples and churches. Both of these places are used to worship their gods and are also very sacred.

Hinduism, despite the fact that it has never been united on any creed or rite, has rarely if ever led to bloodshed. Unlike the Christians, who again and again have resorted even to wholesome slaughter in order to extirpate all heresy. The Hindu’s have rarely persecuted divergence of faith. They have been wise enough to see that each man has a right to worship as he sees himself fit, and that no man is justified in seeking to force his doctrine on his neighbor. No matter how many evils that have been debited against

Hinduism, it at least has this one virtue that must be listed to its credit, it is tolerant.

The Christian religion is known as the first, only, and true religion, meaning that Christianity was inherent in the beliefs of man since the creation of the world. The vie that Christianity represents a unity of divine service, knowledge of God, and morality long impeded the conceptual definition of the essence of Christianity. The unity of life and teaching that was determined for the essence of Christianity in the early church was not maintained for long. Because the development of a doctrine along the lines of true and false religion involved relationships with numerous heretical groups and external critics, the earlier and less rigid concept of unity was displaced.

In Christianity there is what is known as a true Christian. Being a true Christian brings a new understanding of the essence of Christianity. As the spiritual Christianity for the reborn, true Christian consisted not in the acknowledgement of formal orthodox in the church, but rather in the spiritual rebirth of a person according to the image of Christ. This mystical theology developed in accordance with a personal experience of Christ as the proper essence of Christianity. But in comparison to Hinduism, because of the vast number of reincarnations of any given individual, Hinduism recognizes that most people’s lack of spiritual development means they must lead normal lives. However, it is

thought that as a person matured he can grow closer to the ideal of full renunciation of the personality. Yet no mater what stage of life one is in, “renouncing the fruits of your labors” is the supreme law of morality. Hindus seek to remain conscious of the illusory

Nature of this world and so progressively deny themselves, at least in thought, all forms of material, emotional, and even spiritual rewards and property.

Hindu’s through assimilating some Christian ideas, often regard missionary propaganda as an attack on their national genius and time-honored institutions. In this they take offense at what they regard as the disrespectful utterances of Christian missionary literature. Hindu’s are averse to the organization, the reliance on authorities, considering these obstacles to be harmful to cooperation. Hindu’s subscribe that missionaries should confine their activities to humanitarian service. Since independence, many influential people, who often find in Hinduism what might be attractive in Christianity, have indeed viewed conversion with disfavor.

Movements that support a Hindu theism designed to rival Christianity make serious effort to reconvert Christians to the Hindu community. The ordinary people tolerate the proximity of Christian converts, even if these transgress Hindu taboos. Provided they form a more of less separate community. Christians often form castes or endow with bodies to castes.

For the undisputed educated Hindu, who believes that religion is a matter of personal realization, every religion is true and a path to truth. If the adherents of Christianity sincerely follow it, the Hindu’s attitude toward it, notwithstanding what he believes to be intolerant disposition of the followers of Christianity, which is regretted by

the Hindu’s continues to be one of respect and understanding of tolerance and even sympathy. The Hindu is ready to accept the ethical teachings of the Gospels, particularly the Sermon on the Mount but still rejects the theological superstructure. Many adherents of bhakti movements, the Christian influence on which has been grossly exaggerated, feel that the Christian conceptions are regard as a kind of bhakti. And that Christians do not realize in God the multiplicity of human relation of love and service.

As one knows Christianity and Hinduism are different. There are few similarities that can be found. Each is accustomed to the people that worship that religion. Religion is what makes peoples lives. Even though a Christian and Hindu would not be worshiping together, both are still very unique and various.


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