Karmic and Abrahamic Faiths: Comparative Themes for Interreligious Dialogue

Karmic and Abrahamic Faiths

Comparative Themes for Interreligious Dialogue

Domenic Marbaniang

Karmic and Abrahamic Faiths: Comparative Themes for Interreligious Dialogue

© 2018 Domenic Marbaniang. All rights reserved.

No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior permission of the author.

Imprint: Independently published

Subject: Religions, Karmic Religions, Abrahamic Religions, Comparative Religions, Interreligious Dialogue

Block quotations in this epub edition are non-indented and all in italics.

Table of Contents

Abbreviations

Introduction

The Concept of God, Self, and the World in Karmic Religions

The Concept of God, Self, and the World in Abrahamic Religions

The Concept of Rebirth in Karmic Religions

The Concept of Resurrection in Abrahamic Religions

Essential Ethics in Religion

Problem of Evil and Meritorious Acts

Religious Rites in Hinduism and Sikhism

Religion and Politics

Religious Fundamentalism and Peace

Interreligious Dialogue and Peacebuilding

Conclusion

Appendix

1. Four Religions that Originated in India

2. Classification Models of Theological Approaches to Religion

3. Three Major Approaches Towards Religions

4. Islam and Christianity: Conceptual Differences

5. Hinduism and Christianity: Conceptual Differences

6. Understanding our Age

Abbreviations

KR - Karmic religions

AR - Abrahamic religions

SB - Satapatha Brahmana

Introduction

Religion is one of the most conspicuous and widespread phenomenon in the world. According to Pew Research Centre, 8 out of 10 people in the world are affiliated to some religious system. Contrary to the views of rationalists such as Voltaire who predicted the annihilation of religion, especially the Bible before the 19th century, religion has become progressively more prominent today. In fact, sociologists of religion such as Peter Berger have noted that the two major religious growth phenomena that defeat the theory of increasing secularization are Pentecostal Christianity and Islam.[1] About 40 years ago, sociologists believed that people will gradually lose interest in religion. Secularization of society refers to the phenomenon of society becoming eventually irreligious. Sociologists then were certain that religion will not be able to hold for long in history. However, what we see today is absolutely its opposite. People have become more and more openly religious. In fact, we can observe at least three lines of growth in religious interest: Pentecostal and Charismatic Christianity that emphasize healing, prophecy, and deliverance; Islam; and Eastern religious philosophies of healing and health. It is, therefore, very advantageous to have an idea of comparative religious themes if we are to understand people in modern society.

The Meaning of Religion

The English word religion comes from the Latin religio. Ancient writers such as Lactantius and St. Augustine believed that religio was derived from religare which means to bind or to reconnect as in monastic vows. Thus, religion is a bonding between the adherent and his deity, faith-community, or ideal.

Cicero, on the other hand, held that the term was derived from relegere and meant to go over again, to read again, as in performance of cultic rites and rituals. So, religion to him was much more about rites and ritualistic practices.

As we may see, both interpretations of religion do have truths in them. Religion does provide a sense of belonging, spiritual identity and bonding. On the other hand, this identity cannot be separated from the system of regular practices that are specific to a particular religion.

A more common definition might be: religion is a belief-system of practice that includes the supernatural. There are many ideologies such as capitalism, socialism, democracy and so on; but, these cannot be called religion because they do not involve a concept of faith in the supernatural. Religion, on the other hand, has a strong emphasis on faith. Therefore, it is also referred to as faith, e.g. the Christian faith, the Islamic faith and so on. This faith is made obvious by acts of confession, rituals, and other visible symbols. Therefore, it is right to call religion a belief-system of practice that includes the supernatural.

Culture and Religion

Traditional definitions of culture include religion as a part of culture. In fact, theologians such as Ernst Troeltsch (1865-1923) maintained that culture is the soil of religion and Paul Tillich (1896-1965) believed that religion is the soul of culture. To Troeltsch, transplanting a religion from its cultural soil to any other culture would mean fatal to it. However, for sure, the soil theory doesn’t stand the test of anthropological studies. For instance, Buddhism took root in India, but is more at home now in China, Sri Lanka, Korea, and Japan than in India. Similarly, Christianity took root in Palestine, but is (?) more at home now in the West.[2] As far as the soul theory is concerned, identifying a religion with a culture can pose problems in modern pluralistic experiences; for instance, it is possible that people sharing the same Western culture may be having a variety of different religious beliefs.

Michael Molloy lists the following key elements of religion:[3]

• Belief system

• Community

• Central myths

• Ritual

• Ethics

• Characteristic emotional experiences like dread, guilt, awe, mystery, liberation, etc

• Material expression that includes statues, paintings, musical instruments, flowers, incense, clothing

• Sacredness - distinction between the sacred and the common

Significance of Religion

Religion has a strong significance in the world today. It affects every area of human life. It has a social, economic, political, criminological, educational importance. If a food business wants to make an entry into Indian market, for instance, it will have to consider the local religious sentiments and beliefs of the people.

Religion means different things to different people. It may mean faith in the supernatural; that which provides one with the meaning of life, of origin, purpose, destiny; that which provides guidance for action, or an understanding of the problem of evil. It does bind one to a community, to a belief, to a way of action.

Classification of Religions

There are many ways of classifying religions:

1. Religions may be classified geographically or based on their geographical concentrations or place of origin. For instance, Western religion (Christianity), Middle Eastern religions (Islam, Judaism, Zoroastrianism), African religions, Eastern religions (Indian, Chinese).

2. Religions may be classified chronologically. For instance, Ancient religions (Vedic Hinduism, Greek polytheism), Religions of the philosophical protest era (Buddhism, Confucianism, Jainism), Religions in the Christian era (Christianity, Islam), Modern religions (Sikhism)

3. Religions may also be classified as living or dead. While the phenomena of religion doesn't die, religious systems are not necessarily permanent. Religions such as Babylonian, Phoenician, Egyptian, Roman are no longer living.

4. Religions may also be classified as proselytizing or non-proselytizing. Christianity, Islam, and Buddhism are the more prominent proselytizing religions. Hinduism has also emerged as proselytizing religion through the growing guru movements.

5. Religions may be classified thematically. For instance, Hinduism, Buddhism, Jainism, and Sikhism have one central connecting theme, the concept of karma, so these may be called karmic religions. Similarly, Judaism, Christianity, and Islam are connected through the story of Abraham. So, they may be called abrahamic religions. Then there are religions that focus on ancestor spirits which may be called ancestral religions.

This book will look at a few comparative themes in some of the karmic and abrahamic faiths.

The Concept of God, Self, and the World in Karmic Religions

Hinduism, Buddhism, Jainism, and Sikhism are the four major karmic religions. They are referred to as karmic since the concept of karma (work, action) is central to them. Of these, Hinduism is the oldest and the rest have only sprung up under its shadow.

Jainism and Buddhism arose in the sixth century BC as protest movements against the corrupt practices of Hindu priestcraft, the overabundance of animal sacrifices, and the seeming inability of dominant Brahmanism (Caste Hinduism) to answer metaphysical problems of life. Both of these religions teach the principle of ahimsa or nonviolence that requires compassion to all creatures. They also do not regard belief in God as being important to spirituality and liberation.

Some have considered Hinduism to be one of the oldest living religions in the world. Its most venerable scriptures, viz., the Vedas were orally transmitted over many years through memorization and meticulous chanting techniques until they began to be finally written down likely around 1000 BC. Vedic chanting employs tonal techniques and various methods of recitation such as continuous recitation, word by word recitation, and ordered recitation (e.g. ab bc cd…). UNESCO has declared the vedic chanting tradition as a cultural heritage of humanity.[4]

Hindu scriptures are divided into two classes: Shruti and Smriti (that which is remembered). Shruti (meaning, that which is heard) consists of the four Vedas: Rig Veda, Sama Veda, Yajur Veda, and Atharva Veda. Each of these vedas is divided into four parts, viz., the Mantras (hymns, chants), the Brahmanas (explanations of Mantras), the Aranyakas (forest meditations), and the Upanishads (mystic teachings).

Smriti