Hinduism: A Christian Perspective

Rick Rood gives us an understanding of this major world religion which is becoming more a part of the American scene with the growth of a Hindu immigrant population.  Taking a biblical worldview perspective, he highlights the major differences between Hinduism and Christianity.

Spanish flag This article is also available in Spanish.

Though Hinduism may seem far removed from our everyday experience, it’s becoming increasingly important that we as Christians understand this mysterious religion from India. This is so, if for no other reason than that Hinduism claims 1/6 of the world’s population, with over 750 million followers worldwide. But it’s also important because its influence is being felt more and more in our own country.

Most of us have had at least some exposure to what has become known as the New Age movement. If so, we have probably realized that Hinduism is the wellspring of a good deal of New Age thinking. Most of us are probably also aware than an increasing number of Asian Indians are residing in the U.S. We may be surprised, in fact, to learn that there are approximately 200 Hindu temples or Hindu centers in the U.S. Many believe that due to its eclectic nature, Hinduism has the potential to serve as a major vehicle for uniting much of the non-Christian religious world.

The appeal of Hinduism to Western culture is not difficult to comprehend. For one, Hinduism is comfortable with evolutionary thinking. As modern science emphasizes our physical evolution, so Hinduism emphasizes our spiritual evolution. As much of modern psychology emphasizes the basic goodness and unlimited potential of human nature, so Hinduism emphasizes man’s essential divinity. As modern philosophy emphasizes the relativity of all truth claims, so Hinduism tolerates many seemingly contradictory religious beliefs. As a religion that also emphasizes the primacy of the spiritual over material reality, Hinduism appeals to many who are disillusioned with strictly material pursuits.

Though there are some core beliefs common to virtually all Hindus, there really is no “Hindu orthodoxy”—no hard and fast dogma that all Hindus must believe. It’s actually a family of gradually developing beliefs and practices.

Hinduism has its roots in the interrelationship of two basic religious systems: that of the ancient civilization residing in the Indus River Valley from the third millennium B.C., and the religious beliefs brought to India by the Aryan people (possibly from the Baltic region) who began infiltrating the Indus Valley sometime after 2000 B.C.

The religion of the Aryans is described in the writings of “holy men” contained in the Vedas (meaning “knowledge” or “wisdom”). The Vedas are four collections of writings composed between about 1500 and 500 B.C., which form the basis for Hindu beliefs, and which reveal a gradual development of religious ideas. The later sections of the Vedas are known as the Upanishads. These Vedic writings are considered inspired. Later Hindu writings, including the renowned Bhagavad Gita, are of lesser authority, but widely popular.

Hindu Beliefs About God And the World

An understanding of the Hindu beliefs about God is important even if we don’t know any Hindus or people from India because we are all in contact with the New Age movement, and it draws its ideas about God from Hinduism. What then do Hindus believe about God?

The early portions of the Hindu scriptures known as the Vedas describe a number of deities who for the most part are personifications of natural phenomena, such as storms and fire. Prayers and sacrifices were offered to these gods. An extensive system of priestly rituals and sacrifices was eventually developed which served as means of obtaining the blessing of these gods.

The later portions of the Vedas, called the Upanishads, reflect a significant development in Hinduism’s concept of the divine. Many of the Upanishads, instead of speaking of a multitude of gods, refer to an ultimate reality beyond our comprehension called Brahman. Though Brahman is impersonal in nature, it is sometimes referred to in personal terms by the name Isvara.

Along with this idea of a single divine reality, the Upanishads also teach that at the core of our being (referred to as “Atman”) we are identical with this ultimate reality.

A popular saying in Hinduism is “Atman is Brahman!” In fact, all living things are Brahman at their innermost core! In addition, instead of ritual sacrifice, intuitive knowledge of the oneness of all things came to be endorsed as the way of contact with divine reality. Also found in the Upanishads is the teaching that the material world (including our conscious personalities) is less than fully real. The word “maya” is used to designate the power by which God, or ultimate reality, brought this less than real world into existence.

Though this monistic or pantheistic philosophy provided a comprehensive intellectual understanding of the divine reality for Hindus, it lacked a strong appeal to the heart. As a result, just before the dawn of the Christian era, a great transformation occurred in Hinduism, spurred particularly by the writing of the Bhagavad Gita, the “New Testament” of Hinduism. The Gita records a conversation between the warrior-prince Arjuna and his charioteer Krishna (who is unveiled as an incarnation of the god Vishnu), in which personal devotion to deity is endorsed as a way of salvation for all classes of people.

From this time forward, these two major streams of Hindu thought and practice grew and developed—the more intellectual and philosophical stream that emphasized the oneness of all things, and the stream that emphasized personal devotion to a god. The latter stream has predominated among the common people of India to this present day. Chief among the gods so venerated are Brahma (the creator), Vishnu (the preserver), and Shiva (the destroyer). In India there are many temples devoted to Shiva (or to one of his “wives,” such as Kali), or to Vishnu (or to one of his ten incarnations known as avatars). All in all, it is often stated that Hinduism claims 330 million gods and goddesses!

One might wonder how such a multitude of beliefs about the divine could possibly co-exist in one religion. But they do. There is, however, a widespread recognition that none of the personal gods of Hinduism is in any way exclusive or unique. They are all simply different ways of conceiving of the one reality behind all things—Brahman.

Foundational Hindu Beliefs

Next we must turn our attention to two core beliefs of Hindus: (a) what they believe about the source of evil and suffering and (b) what they believe about life after death.

The first of these core beliefs is the doctrine of karma. The word karma means “action.” But the religious concept has more to do with the results or consequences of actions. The doctrine of karma states that every thought and action results in certain consequences born by the actor or thinker. If a person lies or steals, he will be wronged in some way in the future. Hindus believe that all suffering is due to one’s own past actions, in this or in a previous life. Some believe that karma implies strict determinism or fatalism (that one must simply resign himself to living out his karma). Most, however, believe that though our present is determined by our past, nonetheless we can influence our future by conducting ourselves in a proper manner in the present.

Some have equated the doctrine of karma with the statement in Galatians 6:7 that “whatever a man sows, that he will also reap.” It is certainly a biblical teaching that our actions have consequences—for good or ill. But this is not the same as believing that every experience in life is a consequence of one’s own past actions. This is definitely not a biblical idea.

The second core belief of Hinduism is the doctrine of reincarnation, or transmigration of souls, called samsara. Since it is impossible that all of one’s karma be experienced in one lifetime, the Hindu scriptures state that after death individual souls are “reborn” in this world, in another body—human or otherwise. The nature of one’s rebirth is determined by the karma resulting from past actions.

Closely associated with the doctrine of reincarnation is that of ahimsa or non-injury to living things. This is the core moral value of Hinduism, the protection of all life (which is ultimately divine), and is the main reason why some Hindus are vegetarian.

Also associated with reincarnation is the caste system. According to Hindu teaching, there are four basic castes or social classes (and thousands of sub-groups within the castes). Each has its own rules and obligations pertaining to nearly every facet of life. At the top are the Brahmins or priests. Second in rank are the Kshatriyas or warriors and rulers. Third are the Vaisyas or merchants and farmers. Below these are the Shudras or laboring class. Salvation is possible only for the top three castes, who are called the “twice born.” Outside the caste system are the untouchables or outcastes. Though outlawed in India in the late 1940s, many in the countryside are still considered outcastes.

One’s caste is determined at birth by his or her own personal karma. Attempts, therefore, to bring about social change or to improve one’s social position would appear to run contrary to the law of karma and the caste system.

It’s little wonder that the chief aim of the Hindu is to experience release or liberation from this cycle of death and rebirth caused by karma. Hindus call this liberation moksha.

Hindu Ways Of Salvation

Why do New Agers practice yoga? Why are they so devoted to meditation? It may come as some surprise that these practices are central to the Hindu search for salvation!

We noted earlier that the chief aim in Hinduism is to gain release from the cycle of reincarnation caused by karma—the consequences of past actions, in this or in previous lives! Now we want to look at the primary ways in which followers of Hinduism seek to achieve this salvation—liberation from earthly existence.

Before discussing the three primary ways of salvation in Hinduism, we must mention the four goals of life permissible to Hindus. Hinduism recognizes that in the course of many lifetimes people may legitimately give themselves to any of these goals. The first is the goal of pleasure or enjoyment, particularly through love and sexual desire. This is called kama. The second legitimate aim in life is for wealth and success. This is called artha. The third aim in life is moral duty or dharma. One who gives himself to dharma renounces personal pleasure and power, to seek the common good. The final aim in life, however, is moksha—liberation from the cycle of lives in this material world, and entrance into Nirvana.

Hindus recognize three possible paths to moksha, or salvation. The first is the way of works or karma yoga. This is a very popular way of salvation and lays emphasis on the idea that liberation may be obtained by fulfilling one’s familial and social duties thereby overcoming the weight of bad karma one has accrued. The Code of Manu lists many of these rules. Most important among them are certain rituals conducted at various stages of life.

The second way of salvation is the way of knowledge or jnana yoga. The basic premise of the way of knowledge is that the cause of our bondage to the cycle of rebirths in this world is ignorance or avidya. According to the predominant view among those committed to this way, our ignorance consists of the mistaken belief that we are individual selves and not one with the ultimate divine reality called Brahman. It is this ignorance that gives rise to our bad actions which result in bad karma. Salvation is achieved through attaining a state of consciousness in which we realize our identity with Brahman. This is achieved through deep meditation, often as a part of the discipline of yoga.

The third and final way of salvation is the way of devotion or bhakti yoga. This is the way most favored by the common people of India; it satisfies the longing for a more emotional and personal approach to religion. It is self-surrender to one of the many personal gods and goddesses of Hinduism. Such devotion is expressed through acts of worship, puja, at the temple, in the home, through participation in the many festivals in honor of such gods, and through pilgrimages to one of the numerous holy sites in India. In the way of devotion, the focus is one obtaining the mercy and help of a god in finding release from the cycle of reincarnation. Some Hindus conceive of ultimate salvation as absorption into the one divine reality, with all loss of individual existence. Others conceive of it as heavenly existence in adoration of the personal God.

A Christian Response to Hinduism

The editor of the periodical Hinduism Today said not long ago that a “small army of yoga missionaries” has been trained to “set upon the Western world.” And in his own words, “They may not call themselves Hindu, but Hindus know where yoga came from and where it goes.”

What should be the appropriate Christian perspective on this religion of the East that is making such an impact in the West? At the outset we must say that as Christians we concur with Hindus on a couple of points. Hindus are correct in their recognition that all is not right with the world and with human existence in it. They are correct as well in suggesting that the ultimate remedy to the human dilemma is spiritual in nature. Beyond these two points, however, there’s little common ground between Hinduism and Christianity. Let’s note just a few of the more important areas of divergence.

First, Hinduism lacks any understanding that God created this world for a good purpose. It is common for Hindus to speak of God bringing the universe into existence simply as a “playful” exercise of His power. Also lacking is a conception of God as infinitely holy and righteous and as the One to whom we as His creatures are accountable for the way we conduct our lives.

The second major area of contrast between Hinduism and Christianity is the conception of human nature and of the source of our estrangement from God. According to Hindu teaching, man is divine at the core of his being. He is one with God! The problem is that man is ignorant of this fact. He is deceived by his focus on this temporal and material world, and this ignorance gives rise to acts that result in bad karma and traps us in the cycle of reincarnation.

According to the biblical teaching, however, the source of our alienation from God (and ultimately of all that is imperfect in this world), is not ignorance of our divinity, but our sinful rebellion against God and His purpose for our lives.

This leads to the third and final point of contrast—the way of salvation. According to most Hindu teaching, salvation from the cycle of reincarnation is achieved by our own efforts—whether through good works, meditation, or devotion to a deity. According to the Bible, however, our spiritual need is for deliverance from God’s judgment on our sin and for restoration to a life under His direction and care. This salvation can be provided only by God’s gracious and undeserved action in our behalf.

It is true that in certain Hindu groups there is a similar emphasis on God’s grace (probably as a result of past Christian influence). But even here, there is a major distinction. The Hindu teaching about grace sees no need for an atonement for sin, but simply offers forgiveness without any satisfaction of the judgment on sin required by a holy God.

In contrast, the Christian gospel is this: God the Son became a man, died a sacrificial death on the cross, making real forgiveness of real sins against the real God possible to those who place complete trust in Christ. All who do so can experience true forgiveness, know God and His purpose for their lives, and have the certainty of eternal life with Him!

For a list of resources on Hinduism, and on sharing the gospel with our Hindu friends, contact us here at Probe!

©1994 Probe Ministries.


What is Islam? – And a Christian Response

The history, current status, basic beliefs and practices of Islam are surveyed; as well, a Christian response to Islam is offered.

Spanish flag This article is also available in Spanish.

It’s not every day that religion appears as a front page story in today’s newspapers, particularly on a regular basis. But over the past 20 years one religion has made the front page perhaps more than any other . . . the religion of Islam. Islam claims up to one billion followers worldwide. It is not only the fastest growing religion in the world, but its influence touches virtually every area of life—not only the spiritual, but the political and economic as well. What is more, its influence is being felt closer and closer to home. There are now up to 5 million Muslims in the U.S., and over 1,100 mosques or Islamic centers.

What does Islam teach? How are the teachings of Islam similar to those of Christianity? How are they different? What should our attitude be toward Islam, and toward those who follow this powerful religion? These are some of the questions we want to address in this essay.

The History of Islam

First, we want to take a look back at the history of Islam. Islam was founded in the early seventh century by Muhammed. When he was 40 years of age, in A.D. 610, Muhammed claimed to be receiving messages from God. These messages were later compiled and recorded in the Koran—Islam’s holy book.

About this same time, Muhammed began preaching against the greed, economic oppression, and idolatry that plagued the Arab peoples. He called on the many factions of the Arab peoples to unite under the worship of Allah, the chief god of the Arab pantheon of deities. Though his message was ini1tially rejected, by the year 630 he had succeeded in gaining control of Mecca, the economic and religious center of the Arabian peninsula.

Though Muhammed died two years later, the religious/political movement he founded rapidly spread throughout the Arab world, and far beyond. By A.D. 750, the Muslim empire spanned from Spain in the west to India in the east. In the centuries that followed, Islam penetrated deeper into Africa and Asia, extending as far as the Philippines. During its “golden era” Islam claimed some of the world’s finest philosophers and mathematicians. It was during this time also that Islam and Christianity clashed as a result of the Crusades to reclaim the Holy Land from the Muslims.

Beginning around 1500, and accelerating after the industrial revolution of the 1700-1800s, Islam felt the increasing influence of the European powers. Eventually, large portions of the Muslim world were colonized by European countries. This political and economic domination by Europe continued until the end of WWII, after which Muslim countries began to attain political independence. With the discovery and development of the vast oil reserves in many Muslim lands, economic independence suddenly came within reach also. At last, Islam had in its grasp both the opportunity and the resources to reassert itself as a powerful force in the world. After being on the defensive for many centuries, Islam was now on the offensive!

The Current Status of Islam

At this point we should discuss the current status of Islam. In doing so, it’s important to realize that Islam is not a monolithic system. Though all Muslims draw their inspiration from Muhammed and the Koran, there are many identifiable groups and movements within Islam.

The most obvious division is that between Sunni and Shia Islam. The Sunnis (who compose about 90% of all Muslims) draw their name from the fact that they look both to the Koran and to the “sunna” in establishing proper Muslim conduct. The “sunna” is the behavior or example of Muhammed and of the early Muslim community. Of course, there are many sub-divisions among the Sunnis, but they all identify themselves as Sunni.

The other major group of Muslims are the Shi’ites (who compose about 10% of all Muslims and reside mainly in Iraq and Iran). The word Shi’ite means “partisan,” and refers to the fact that Shi’ites are “partisans of Ali.” Ali was the son-in-law and cousin of Muhammed and one of the early Caliphs or successors to Muhammed as leader of the Muslim people. Shi’ites believe that the leader of Islam should be among the descendants of Ali, whom they believe possess a special divine anointing for this task. The last of these divinely appointed leaders, or “imams” most Shi’ites believe to be in “hiding” in another realm of existence. The Ayatollah Khomeini was believed to have been a spokesman for this “hidden imam.”

A third group that should be mentioned are the Sufis—those Muslims (among both Sunni and Shia) who seek a mystical experience of God, rather than a merely intellectual knowledge of Him, and who also are given to a number of superstitious practices.

In addition to these divisions within Islam, mention must also be made of attitudes among Muslims toward their contact with the Western world in modern times. Though the situation is much more complex than we are capable of dealing with in this pamphlet, two broad trends have been evident within Islam.

One trend is toward some degree of accommodation and adjustment to the West and to modern ways of life. This has manifested itself most obviously in countries like Turkey, which have instituted largely secular forms of government and Western ways of life, while maintaining Islamic religious practices.

The opposite trend is toward a return to a more traditional approach to Islamic life and a rejection of Western and modern ways. The most extreme expression of this trend is manifest in the various forms of Islamic fundamentalism, which insist on the implementation of Muslim law (called the Sharia) in every area of life. Fundamentalists have been most successful in Saudi Arabia, Iran, Pakistan, and Sudan; but they are active in virtually every Muslim country, at times resorting to violence and terrorism in attempting to implement their agenda.

In understanding this potent religious and political movement, it is important to understand the various divisions and attitudes within Islam and the basic beliefs at Islam’s core.

The Basic Beliefs of Islam

Though the beliefs of Muslims worldwide are about as diverse as those among Christians, there are six basic articles of faith common to nearly all Muslims.

The first of these is that there is no God but Allah. The pre- Islamic Arabs were polytheists. But Muhammed succeeded in leading them to devote themselves solely to the chief God of the pantheon whom they called Allah (which simply means God). To worship or attribute deity to any other being is considered shirk or blasphemy. The Koran mentions numerous names of Allah, and these names are found frequently on the lips of devout Muslims who believe them to have a nearly magical power.

The second article of faith is belief in angels and jinn. Jinn are spirit beings capable of both good and evil actions and of possessing human beings. Above the jinn in rank are the angels of God. Two of them are believed to accompany every Muslim, one on the right to record his good deeds, and one on the left to record his evil deeds.

The third article is belief in God’s holy books, 104 of which are referred to in the Koran. Chief among these are the Law given to Moses, the Psalms given to David, the Gospel (or Injil) given to Jesus, and the Koran given to Muhammed. Each of these is conceived to have communicated the same basic message of God’s will to man. Obvious discrepancies between the Jewish and Christian Scriptures and the Koran (particularly with reference to Jesus and Muhammed) were accounted for by Muhammed in his suggestion that the Bible had been tampered with by Jews and Christians.

The fourth article of faith is belief in God’s prophets, through whom Allah appealed to man to follow His will as revealed in His holy books. There is no agreement as to how many prophets there have been—some say hundreds of thousands. Among them were Adam, Noah, Abraham, Moses, and Jesus. But all agree that Muhammed was God’s final and supreme prophet—the “seal” of the prophets. Though Muhammed himself said that he was a sinner, nonetheless there are many Muslims throughout the world who appear to come close to worshiping him.

The fifth article of faith is belief in the absolute predestinating will of Allah. Though some Muslims have modified this doctrine somewhat, the Koran seems to support the idea that all things (both good and evil) are the direct result of God’s will. Those who conclude that Islam is a fatalistic religion have good reason for doing so.

The sixth and final article of faith is belief in the resurrection and final judgment. At the end of history, God will judge the works of all men. Those whose good deeds outweigh their bad deeds will enter into paradise (pictured in rather sensual terms). The rest will be consigned to hell. The paramount feature of Islamic belief, aside from its strong monotheism, is that it is a religion of human works. One’s position with regard to Allah is determined by his success in keeping His laws.

The Basic Practices of Islam

Now we want to focus on the most important of those works. These are summarized in what are usually called the “Five Pillars of Islam.”

The first pillar is recitation of the creed: “There is no God but Allah, and Muhammed is his prophet.” It is commonly held that to recite this creed in the presence of two witnesses is to constitute oneself a Muslim—one in submission to God. Of course, the word Islam simply means “submission.”

The second pillar is the regular practice of prayers. Sunni Muslims are required to recite specific prayers accompanied by prescribed motions five times daily. (Shi’ites do so only three times a day.) All male Muslims are also enjoined to meet for community prayer (and sermon) each Friday at noon.

The third pillar is almsgiving. Born an orphan himself, Muhammed was deeply concerned for the needy. The Koran requires that 2.5% of one’s income be given to the poor or to the spread of Islam.

The fourth pillar of Islam is the fast during the month of Ramadan (the ninth lunar month of the Muslim calendar, during which Muhammed is said to have received the first of his revelations from God, and during which he and his followers made their historic trek from Mecca to Medina). During this month, Muslims in good health are required to forego all food and liquid during daylight hours. This fast promotes the Muslim’s self-discipline, dependence on Allah, and compassion for the needy.

The fifth pillar is the Hajj or pilgrimage to Mecca. If possible, every Muslim is to make a pilgrimage to Mecca once during his life. It can be made properly only on a few days during the last month of the Muslim year. The Hajj promotes the ideas of worldwide unity and equality among Muslims. But it also contains many elements of prescribed activity that are of pagan origin.

A sixth pillar, that of jihad, is often added. (The term means “exertion” or “struggle” in behalf of God.) Jihad is the means by which those who are outside the household of Islam are brought into its fold. Jihad may be by persuasion, or it may be by force or “holy war.” The fact that any Muslim who dies in a holy war is assured his place in paradise provides strong incentive for participation!

Muslims around the world look to these pillars for guidance in shaping their religious practice. But in addition to these pillars, there are numerous laws and traditions contained in the Hadith—literature that was compiled after the completion of the Koran, that reportedly contains the example and statements of Muhammed on many topics. Because the laws of the Hadith and Koran cover virtually every area of life, Islam has well been referred to as an all-encompassing way of life, as well as a religion.

A Christian Perspective on Islam

At this point it is appropriate to offer a brief evaluation of Islam from a Christian perspective.

At the outset, it must be stated that there is much in Islam that the Christian can affirm. Among the most significant Islamic doctrines that can be genuinely affirmed by the Christian are its belief in one God, its recognition of Jesus as the virgin born, sinless prophet and messiah of God, and its expectation of a future resurrection and judgment.

There are, however, some very significant areas of difference. We will mention just a few. First, the Muslim perception of God is by no means the same as that revealed in the Bible. Islam portrays God as ultimately unknowable. In fact, in the Koran, Allah reveals His will, but He never reveals Himself. Neither is He ever portrayed as a Father to His people, as He is in the Bible.

Second, though Jesus is presented as a miracle working prophet and messiah, and even without sin, Islam denies that He is the Son of God or Savior of the world. Indeed, it is denied that Jesus ever died at all, least of all for the sins of the world.

Third, though mankind is depicted as weak and prone to error, Islam denies that man is a sinner by nature and in need of a Savior, as the Bible so clearly teaches. People are capable of submitting to God’s laws and meriting his ultimate approval. According to Islam, man’s spiritual need is not for a savior but for guidance.

This leads to the fact that since in Islam, acceptance by God is something we must earn by our works, it cannot possibly provide the sense of security that can be found in the grace of God as taught in the Bible.

Many of us will find opportunities to befriend Muslim neighbors, co-workers, or friends. As we do, we should be aware of some of the barriers that exist between Muslims and Christians, due to past and current animosities.

The attitude of many Muslims toward Christianity and toward the West is colored by the history of conflict that has found expression in the Crusades of Medieval times, European domination and colonialism, as well as Western support for Zionism in most recent times. We must allow the love of God to overcome our own fear and defensiveness and to penetrate these barriers.

In the past several years many Muslims have been deeply impressed by the compassion shown by Westerners (and particularly the United States) toward Muslim countries that have endured severe hardship. This kind of compassion can be shown on an individual level as well. As we do, we can then invite our Muslim friends to join us in a study of the New Testament, which reveals the only source of acceptance before God in His love and grace, expressed through the sacrifice of His Son Jesus Christ and His gift of the Holy Spirit.

©1994 Probe Ministries