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Studies of Past Weeks |
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Is Buddhism religion or philosophy?
Suddhartha Gautama (known as Buddha, the Enlightened One) died in the fifth
century BC. Raised in a wealthy family of the warrior caste, he became
disillusioned with the many gods worshipped in Nepal and India because they
did nothing about the suffering of millions. He renounced his riches and
went on a quest for the truth by living in poverty in a forest. When he saw
the truth, he was convinced that nirvana is attained by enlightenment
of the mind, and not by becoming one with Brahman as Hindus believed. In
fact, he rejected the idea of a Supreme Being who created the cosmos and to
whom humanity is accountable. He swapped religion for ethical philosophy.
The four noble truths he propagated were not far-fetched but quite
obvious: (1) suffering exists; (2) suffering has a cause; (3) suffering has
an end; and (4) suffering is ended by following a certain path. The main
causes of suffering are delusion (ignorance) and desires (such as greed and
anger). Suffering can be ended in this life or the next. Suffering can be
overcome by following an eightfold path: the right understanding, the
right thoughts, the right speech, the right action, the right livelihood,
the right effort, the right mindfulness, and the right concentration. The
first two and the last two point to the right mindset, and the rest to right
behavior. Buddhism tries to prevent and diminish suffering by changing man’s
attitude towards suffering.
Like the Ten Commandments, Buddhist Precepts state what people should
avoid, but each precept contains a hidden positive command. Important
no-no’s for Buddhists are: killing, stealing, sexual immorality, lying,
intoxication, eating after midday, dancing, and luxury. Avoiding killing
means all life must be protected. Five tests determine if a precept was
broken: the situation, awareness of the situation, intention, action, and
result. To distinguish between good and bad behavior one must
determine whether the act will harm or benefit self or others. It is
virtually the same as the golden rule of Christ: do to others as you want
them to do to you. However, the similarities between Christianity and
Buddhism should not blind us for crucial differences.
While Christianity sees sin as the cause of man’s problems and
salvation by God as the only solution, Buddhism teaches that ignorance
is the cause of man’s suffering and that enlightenment is the only solution.
Obviously, the latter suits the scientific and atheistic viewpoints. The
shift from faith to insight and from God-given salvation
to man-made enlightenment has attracted people of the
West who lost touch with religion. They don’t want to be dependant on or
accountable to God but want to be masters of their own lives.
Buddhists believe that karma (good and bad choices) determines one’s
reincarnation to either better or worse circumstances. Life is a
continuous cycle: there was no beginning and there will be no end.
Therefore, the existence of God is irrelevant. The common sense
principles of Buddhism seem to have a hidden sting—making God irrelevant.
The unanswered question is: Was the human rights movement influenced by
Buddhist ideas, and if so, did they play a role in the removal of religion
from schools and other public places in North America?
In the Garden of Eden, Satan promised enlightenment (knowledge of
good and evil) to Adam and Eve. He fixed their focus on the gaining of a
thing (knowledge), distracting them from the lost relationship with a
Person—their Maker and Provider. Their gain was minimal, their loss
disastrous.
Question: What brings the most and the truest joy: knowledge or love?
Christian Basics
In the passed weeks, we reviewed basic ideas and customs in Hinduism and
Islam. This week we look at the basics of Christianity. The Apostles’ Creed
of the second century summarizes the scripture-based beliefs of early
Christians about God, creation, salvation, and glorification.
God revealed himself in his Word
as Father, Son, and Holy Spirit. The Bible introduces the Trinity to us
without explanation. God is above human wisdom and science
(Is. 55:8-9, 1 Cor. 2:14).
All three Persons of the Trinity were active in creation
(Gen. 1:1-3, John 1:1-3, Col. 1:16-17).
When God decided to make humans in his own image, he spoke of himself in
plural: “Let us make man in our image”
(Gen. 1:26).
He created man, woman, and child. God shed light on the oneness of his
Persons
(Deut. 6:4)
by saying husband and wife shall likewise be one
(Gen. 2:24).
In both verses the Hebrew word echad is used for “one,” indicating
unity of parts. Christ said he and the Father are one, and whoever has seen
him has seen the Father
(John 10:30, 14:9).
He did not say he is the Father.
When man fell into sin by disobeying God’s command, God provided a plan for
man’s salvation
(Gen. 3:15).
The Law given to Israel served several purposes: (1) showing God’s
will to man (moral law); (2) portraying symbolically what the Savior would
do (ritual law); (3) having people realize they can’t fulfill the law
perfectly and thus need a Savior; (4) showing people how they can thank God
for free salvation. The Old Testament is a record of God’s persevering love
despite Israel’s many failures in keeping the Law.
The New Testament deals with the first coming of the Savior in
humility to pay the price for sin so that people may be saved. It shows how
this good news spread over the known world in the first century. It also
alludes to the second glorious coming of the Savior to renew everything.
The main responses God expects of people are faith, hope, and love
(Matt. 23:36-40, John 3:16, 1 Cor
13:13).
These three are not good works that earn salvation but three ways of
responding to God’s gracious gift of free salvation in Christ. Faith
is the hand by which we receive God’s grace: we are saved BY grace THROUGH
faith
(Eph. 2:8-10). Then we are reconciled
with the Father and live in the hope of eternal life. Practicing
self-sacrificing love (Greek: agape) toward God, people, self,
and creation, shows our gratitude for unearned salvation in Christ. In
Christianity, good works come after salvation, not before.
The main characteristic of true love is the yearning for closeness to loved
ones. When we love God, we want frequent close contact with him. He
talks to us through his Word, and we talk to him through prayer.
In his model prayer, Jesus taught us to put God’s glory, kingdom, and will
first, and then share with him our physical and spiritual needs. The Bible
encourages believers to attend (when possible) communal worship with
other Christians. The message of the Bible is symbolized in the
sacraments. Baptism portrays justification (washing away sin) and is
received once. The Lord’s Supper portrays sanctification (the ongoing
feeding of the soul) by reminding us of Christ’s atoning sacrifice.
Questions: What seems more logical to you: that an intelligent Being created
and sustains the cosmos or that every intricate part of the cosmos exists
and develops by chance? Does Christ’s atoning sacrifice, reconciling God and
sinners, make sense to you? Are faith, hope, and love the best responses to
Christ’s sacrifice? (How will the absence of faith, hope, and love look
like?)
Christian and Muslim
Mohammed, the founder of Islam, lived in the seventh century. In the Quran,
he referred to the holy books of Jews and Christians. Apparently he was
influenced by these books to some degree; therefore, one can expect some
points of contact between Christianity and Islam. Christians and Muslims can
share their faith with each other without arrogance or pressure, leaving the
conviction of the heart to God.
The Quran can be seen as the foundation on which the five
pillars of Islam stand. Muslims accept the Quran as the final revelation of
Allah. They believe the Quran should be read and memorized in the original
Arabic. For Christians, their holy book, the Bible, is also the foundation
on which their faith is built. When the Holy Spirit was poured out on
Pentecost (Acts 2), people heard the good news in their own tongue;
therefore, Christians have translated and dispersed
parts of
the Bible in
more than 2700 languages.
The central pillar (or duty) of Islam is the Shahadah
(confession): “There is no other God but Allah, and Mohammed is his
messenger.” Christians believe in one God who revealed himself in his
written and incarnated Word. The Quran recognizes Jesus as prophet, not as
Son of God as the Bible does (John 3:16). The monotheism of the two
religions may be common ground for discussion.
The Salah (prayer) is the second pillar of Islam. While facing
Makkah (Mecca), Muslims have to pray to Allah five times per day: at
sunrise, noon, mid-afternoon, sunset, and bed-time. They are called to these
prayers from the minarets or loudspeakers of the mosque. Prayer is also
vital to the Christian faith, though there are no prescribed times for
prayer. The Lord’s prayer is the model.
The third pillar of Islam is Zakat (alms). They should share
2.5% of their income with the needy, especially in the month of Ramadan.
Charity was from the start an important part of Christianity (Acts 6). Every
Christian should make a contribution, and the deacons distribute gifts
according to needs. Churches reach out to the needy even in far-off
countries.
Islam’s fourth pillar is Sawm (fasting from sunrise to sunset
in the month of Ramadan). Fasting is neither prescribed nor forbidden for
Christians. The prophets and Jesus pleaded for spiritual fasting: stopping
sinful practices. The Law of Moses prescribed only one annual day of
fasting: Yom Kippur.
Islam’s fifth pillar is the Hajj (pilgrimage to Makkah once in
a life-time for those who are able). Christians have no holy place they
should visit except for their local church. However, many Christians would
like to visit the places where Jesus walked in the Holy Land, especially
Jerusalem.
Some commands in the Quran—such as Jihad (holy war) against
other religions—are foreign to current Christian thinking, though the
Crusaders practiced it in the 11th and 12th centuries.
The Muslim command to kill infidels who refuse converting to Islam is
misused by Muslim extremists to inflict terrorism on those who don’t agree
with them. The words “Allah is merciful” clashes with the attitude and
actions of Jihadists—just as the words “God is love” clashes with the mass
destruction and killings in the war against terrorism.
Questions: All religions struggle with the discrepancy between belief and
practice—how do you handle this problem? (Read Rom. 7). Do you think a
Muslim and a Christian can explain their faith to one another without
fighting? What do you think is essential for such a friendly discussion?
Christian and Hindu
All religions have views about God, man, world, and morality. There are
some apparent similarities and some marked differences. When we listen to
each other (without imposing our views on each other) we may find points of
contact for fruitful discussion and mutual understanding.
Both Christians and Hindus are acquainted with the idea of one supreme,
unfathomable, and invisible God, who appeared to man in
visible form. In the Old Testament, Yahveh appeared as the Angel of
the LORD (Ex. 3:2-6, Judges 6:12-14). In the New Testament, the Father
revealed himself in Jesus his Son (John 14:9). Hindus believe Brahman
manifested his main attributes in Vishnu (the preserver) and Shiva (the
destroyer). Over the centuries, Vishnu and Shiva have made various
appearances (avatars).
The idea that God is omnipresent is part of both religions,
but it has led to opposite end-results. The monotheism of Christianity sees
God as present in his creation yet distinguished from it. Hindu pantheism
sees everything as part of God. This led to polytheism, the worship of
thousands of gods, such as river-, tree-, and monkey-gods.
The Hindu concept of karma seems to be similar to the
Christian notion that one reaps what one sows (Gal. 6:7). However, life is
not that simplistic. Sometimes good choices may have adverse consequences
(faith in Christ may lead to persecution), and sometimes bad choices may be
used by God to achieve good results (sin leading to penitence and
salvation). The Bible stresses that God’s grace—not good works—accomplishes
salvation (Eph. 2:8-10). The Hindu concept of prasaada is not
equivalent to grace. Prasaada enables man to do good works by which he may
become one with Brahman.
Both Christians and Hindus seek peace with God, self, others, and nature,
but they use different means. Hindus achieve inner peace by practicing
yoga, Christians by trusting God. Hindus believe in ahimsa
(non-violence). It is close to the Christian rule of “love your neighbor as
yourself” (Matt. 23:39). Yet, these religions have a place for self-defense
and war. One of the castes in Hindu society is the Warrior class. Fatal
clashes between Hindus and Christians have occurred in India.
The caste system of Hinduism (with its rigid separatism and
harsh discrimination) seems light years apart from the Christian belief in
the equality of all human beings (Col. 3:11). Yet, it took Christianity
almost nineteen centuries to abolish slavery, and even longer to grant equal
rights to women. All religions seemingly struggle to practice what they
preach, molding ideals into deeds.
The Hindu ideal of nirvana, becoming one with Brahman (like a
raindrop falling into the ocean), is not the same as the Christian ideal of
being filled by God’s Spirit and being conformed to the image of God’s Son
(Rom. 8:29). The Bible does not support the Hindu belief of
reincarnation but teaches “man is destined to die once, and after
that to face judgment” (Heb. 9:27).
Questions: Do different religions worship the same God under different
names? Can all religions be united into one? Can one truly worship God
without surrendering to Christ? (Matt. 11:27, John 3:36, 5:23, 14:6, and
1 John 5:12).
The Wonder
Machine
We get
used to advanced technology easily and take it for granted. The first
personal computer with disk operating system was launched in 1981. It was
followed by the 286 with a hard-drive. Compared to preceding technologies,
the capabilities of this machine was absolutely amazing at that time.
The
word-processor was a gigantic leap forward for creating and editing
documents. As director of a treatment center for addictions, I had to write
letters, reports, minutes, and articles. I wrote a draft by hand, made
alterations, gave it to the secretary for typing, made some more
improvements, and accepted the next typed version as final. With the
word-processor I could type the document myself, improve it on the go, later
insert or delete words, sentences, or paragraphs, and have it printed out as
many times as I wish, without any objection from the printer. Typewriters
were suddenly archaic relics of the past.
The
database was even more astonishing. At the clinic, the basic data of
patients were written in registers. More data were stored in a file-room
with a dozen steel cabinets filled with paper. Going through those registers
or cabinets to get the simplest of statistics would take years. We hired an
additional secretary to feed selected data into the database. I will never
forget that evening when I typed in my first simple command: count for sex =
“M” (how many men have we admitted). Instead of the “wrong command”
response, the digits on screen began to roll like the numbers of a gasoline
pump. In about fifteen seconds the database went through about five thousand
records and displayed the final count. A euphoric feeling of triumph fizzed
through my body. It works! With the help of this marvelous invention I can
go through thousands of records in a few seconds—incredible!
I learned
to join many commands in a program. Developing a success formula, calculated
by the computer, gave me great joy. I used the number of patients
re-admitted within five years after their first treatment. A short command
activated the program, showing the annual success percentages on screen.
When
Windows appeared in the late eighties we gradually moved to graphics,
photos, Internet, and email. I avoided computer games and cyber-socializing.
I had more important things to do with this wonderful machine. I wrote five
books with it (two not yet published). I digitalized my color slides, films,
and videos, and I’m now editing these treasures of the past on the computer.
Thanks to
the ingenuity God gave to man, I have this marvelous machine through which I
can daily minister to hundreds of people around the world. Visitors from
over fifty countries come to this website every month. Never before have I
enjoyed such a wide audience. To God the glory!
Unfortunately, the same machine can be misused for immorality, theft,
hacking, gambling, child-pornography, and about every evil on earth. In
fact, we can misuse all the wonderful gifts God has given us: senses, minds,
tongues, hands, feet, sex, money, food, cars, and alcohol—anything.
Questions: Do you still appreciate the fantastic capabilities of computers?
Do you use computers for useful work or just for fun? Do you use or misuse
computers? How can you use computers to serve the kingdom of God? Do you
neglect contact with your family by spending too much time at computers?
Small Beginnings
In our efforts to help others ,
we repeatedly realize we are definitely not omniscient, omnipotent, or
omnipresent. We don’t have all the facts; we can’t accomplish everything;
and we can’t reach everywhere. We are limited. And yet, God, who has all
these attributes, wants to involve us as partners in His work.
In order to maintain a meaningful
partnership with the triune God, we have to keep loving, trusting, and
obeying our Father, Savior, and Comforter. Then we will recognize the right
time and place to sow a seed, say the right words, show the right attitude,
and fulfill a small role in the big picture. As soon as we presume to know
it all, do it all, and reach it all, we fail miserably because we try to
play God. We cannot convert people—only God can. However, we should not miss
the opportunity to be a useful tool in His mighty hands.
In the Bible, God often used weak and
apparently insignificant tools to do the job. A teenage boy is sold by his
jealous brothers as slave to Egypt and he becomes governor of that country
and the savior of his brothers. The liberation of Israel from slavery starts
with a baby in a basket, apparently drifting aimlessly on a river. The sea
and the rock were cleft by a simple shepherd’s staff, giving life to a
desperate nation. Three hundred men with torches in clay jars overcame a
mighty army with thousands of soldiers. A donkey’s jaw and a shepherd’s
sling won crucial battles for Israel. A boy’s lunchbox fed five thousand,
and a spoonful of clay opened the eyes of a blind man. Twelve simple men
started the church, and a rugged cross became the symbol of the good news
they spread.
The apostle Paul said that great treasures
can be carried in clay jars. He applied it on Christians carrying the
gospel, but it also became vividly clear when the important Dead Sea Scrolls
were discovered in simple clay jars after twenty centuries.
Don’t despise the day of small beginnings.
When the first rudimentary wheel was made, who could grasp the role that
wheels, gears, and pulleys would play in future transport and industry? When
the first electric light glowed, who could forecast the illuminating results
of this invention? When the first phone-call was made, who could imagine a
world-wide communication network? When the first self-propelled airplane
flew a few yards, who could envisage thousands of gigantic planes in the
air, carrying millions of passengers? When the first car sputtered along,
who could foresee the rapid increase of motorized vehicles, roads, and
services? When the first computer made a simple calculation, who could
predict the swift proliferation of personal computers?
When a carpenter of Nazareth died on a
cross at Jerusalem, no one realized that He paid the sin-debt of humanity,
and opened the way for sinners to be reconciled with their Maker—the most
important moment in history.
Seemingly insignificant contacts can have
major impacts. A doctor stops at a farm to ask directions, saves the life of
a child dying of diphtheria, and later sees that child graduating for a
fruitful career. Two students met in the waiting room of a small-town train
station, and later became co-pastors of a church. One sentence of a
professor opened my eyes for the importance of psychology, leading to
further study and a meaningful ministry.
Questions: Have you ever felt that your
influence is insignificant? Will you ascribe it to a lack of self-esteem or
to a frustrated big ego? Are you satisfied with small steps in the right
direction or do you want to make a big splash?
17 – 23 July 2010
Grace and Mercy
Some define grace as “God’s
generosity, bestowing blessings on us that we don’t deserve,” and
mercy as “God’s kindness, withholding punishment from us that we do
deserve.” The two are interdependent: the one without the other won’t solve
our problem of sin. Grace and mercy are two streams flowing from the same
reservoir—God’s love.
Can and should we show the same attitudes
toward people as God does? Moses already admonished Israel 3.5 millennia ago
to love God with all their heart, soul, and strength (Deut. 6:5), and to
love their neighbors as themselves (Lev. 19:18). Jesus and the Pharisees saw
these two commandments as the greatest of all (Matt. 22:34-40, Luke
10:25-28). Jesus raised the bar when He said the evening before His
crucifixion, “As I have loved you, so you should love one another” (John
13:34). Paul saw love as the main fruit of the Spirit (Rom. 5:5, Gal. 5:22).
His description of love is renowned (1 Cor. 13).
Love can be practiced in many ways, but two
main manifestations of love are grace and mercy: giving good stuff people
don’t deserve, and withholding bad stuff people do deserve. Parents and
teachers have to do it often, but it should also be practiced at work,
sports, and politics.
Unfortunately, sinful human nature is
inclined to misuse grace and mercy. Children occasionally test the limits,
hoping they can get away with it. Married and unmarried lovers sometimes
deliberately walk as close as possible to the precipice of unfaithfulness,
enjoying the thrill of forbidden fruit, and hoping their infidelity will
remain undetected. Dishonest practices in the economic world make criminals
out of chancers.
The fact that some people may misuse our
goodwill should not stifle our benevolence. The urge to show grace and mercy
is part of the image of God in all human beings, even in the hardest
criminal. Of course, those who have made peace with God through Christ are
indwelled by God’s Spirit and are inspired to practice these godly
attributes more spontaneously than the unsaved.
Should courts of law also practice grace
and mercy? If sentences are too soft, culprits will misuse the court’s
leniency and proceed with their crimes. If sentences are too harsh, it will
destroy the hope of convicts for rehabilitation. Courts of law have to keep
the balance between deterring convicts from re-offending and promoting
orderly society. Sentences must reflect justice to both culprit and victim.
God can forgive because Christ paid the
penalty. The Son of the ultimate Judge died in the place of those deserving
the death sentence. Although God forgives all sins of penitent believers,
they may still suffer the natural results of their behavior. Destroyed
marriages, lost jobs, and harmed health are often irreparable. Some of the
people you hurt may not be alive any more. It is best not to misuse the
grace and mercy of God and others.
God’s grace and mercy are not cheap. It
cost Him the death of His Son. Jesus’ suffering was not drama in front of
cameras. It was terribly real. The physical, emotional, and spiritual
punishment of the sins of all humanity converged on Jesus on the cross of
Calvary.
Question: If Jesus did that for me, what
can I do for Him? How about accepting him as Savior, and sharing his grace
and mercy with others?
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