Well, it may always draw the ire of non-Christians on CAF in going through our Beliefs but on another thread in looking at the worldâs religions I wrote that I suppose one must firstly divide the Monotheistic Religions - Judaism, Christianity, Islam - from the non-monotheistic, who may believe in an Impersonal Life Force or transpersonal gods or no god - the Eastern religions of Hinduism, Buddhism,etc. Indeed in some instances Buddhism can be described as an atheistic religion.
Hinduism and Buddhism both share the belief in reincarnation (Buddhism, unlike Hinduism, does without the caste system): that the soul wanders in an almost endless cycle of births and rebirths until one is released (having gained good karma) to moksha or nirvana in Buddhism. In Christianity we have a theodicy to explain evil, but the Eastern religions believe that if one suffers in their current lifetime this is because they did bad actions indeed in a past life. Simply put, the epileptic or paraplegic or the blindman is simply suffering for the bad he did in a past life. As Christians, we donât believe in past lives nor that one suffers on account of anything of the sort.
The Buddhist may believe in the 4 Noble Truths to overcome this suffering and be taught that Desire or Craving is the cause of All suffering and that with Buddhismâs 8 Fold Path or right actions and moderation Suffering can Cease and End. Christians donât believe all suffering can cease based on our own right-thinking but that we need the Lord and Saviourâs help, cracked vessels we are.
The most difficult for the Christian - who is taught by God that humans are made in the Image of God - may be that Hindus and Buddhists accept that one may come back as a monkey, a knat, a rat, even an inanimate object in their next life. Even animals have potential Buddhahood and aim for nirvana. Thatâs why some sects like the Jains even cover their mouths in clothing for fear of swallowing a knat - a perhaps distant relation in a past life. I realize Iâm condensing things, so apologies to anyone dissatisfied.
Vis-a-vis the Jews we of course believe in Christ as Son of God (a God who assumed Human Form to share in our suffering and redeem us and conquer death). The Jews cannot accept that God would take human form - this is a given and one needs to understand this in attempting to perceive Jewish thought on Christ. A strict monotheism will not allow this. (Here comes the whole mystery of the Trinity, way beyond the scope of this thread). Then there is original sin, which the Jews donât believe in. The Jews tend to focus more on the here-and-now, the Law, as opposed to the afterlife (little mention of it in the Tanakh- Old Testament). Pope JP2 though, acknowledging the debt Christianity owes to Judaism, called Jews our elder brothers.
Vis-as-vis Islam, we have a theology of redemption and believe in a Personal Loving Relationship with God, whereas in Islam, God may be called many beautiful names, but ultimately, according to the Venerable Pope John Paul II, he is not Immanuel, God with us, but a God outside of His creation who demands submission.
What sets us apart is our unique Theodicy [the Cross], belief in the Trinity, belief in the Incarnation, that God is a Personal Being and One and of Unceasing and Perfect Love, and not impersonal or polytheistic, among others. Well, O.K. this is obviously from my Christian perspective and its hard to put it all in one thread.
On arguments for the veracity of the Resurrection, this Anglican Bishopâs (N.T. Wright) writings have met with approval by prominent Catholics in such religious journals as
First Things:
"Historical investigation, I propose, brings us to the point where we must say that the tomb previously housing a thoroughly dead Jesus was empty, and that his followers saw and met someone they were convinced was this same Jesus, bodily alive though in a new, transformed fashion. The empty tomb on the one hand and the convincing appearances of Jesus on the other are the two conclusions the historian must draw. I do not think that history can force us to draw any particular further deductions beyond these two phenomena; the conclusion the disciples drew is there for the taking, but it is open to us, as it was to them, to remain cautious. Thomas waited a week before believing what he had been told. On Matthewâs mountain, some had their doubts.
However, the elegance and simplicity of explaining the two outstanding phenomena, the empty tomb and the visions, by means of one another, ought to be obvious. Were it not for the astounding, and world-view-challenging, claim that is thereby made, I think everyone would long since have concluded that this was the correct historical result. If some other account explained the rise of Christianity as naturally, completely and satisfyingly as does the early Christiansâ belief, while leaving normal worldviews intact, it would be accepted without demur.
That, I believe, is the result of the investigation I have conducted. There are many other things to say about Jesusâ resurrection. But, as far as I am concerned, the historian may and must say that all other explanations for why Christianity arose, and why it took the shape it did, are far less convincing as historical explanations than the one the early Christians themselves offer: that Jesus really did rise from the dead on Easter morning, leaving an empty tomb behind him. The origins of Christianity, the reason why this new movement came into being and took the unexpected form it did, and particularly the strange mutations it produced within the Jewish hope for resurrection and the Jewish hope for a Messiah, are best explained by saying that something happened, two or three days after Jesusâ death, for which the accounts in the four gospels are the least inadequate expression we have."
ntwrightpage.com/Wright_Jesus_Resurrection.htm