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E-mail: bdea@buddhanet.net
Web site: www.buddhanet.net
Buddha Dharma Education Association Inc.
A L De Silva

cyond clicf
, uddhi [ritiquc of
]undamcntali [hriianity
by
A. L. De Silva
ree Gem Publications
Publishcd .
Trcc Gcm Publications
a Church Strcct
Campcrdown N.S.V. acc
Australia
ISBN 0 646 21211 7
is book is not intended as an attack on Christianity or main-
stream Christians.
e purpose in publishing this book is to counteract the dog-
matic propaganda of the, so called, born again evangelists.
Buddhist Library
Mcditation Ccntrc
c Church St. Campcrdown
acc N.S.V. Tcl. ca . 6c

[alama _utta
uring thc 8uddhas timc, as now pcoplc wcrc and arc conluscd
by thc myriad rcligious bclicls cxpoundcd by dicrcnt rcligious
tcachcrs who cxaltcd thcir own tcachings and dcnounccd thosc
ol othcrs. Tis discoursc was givcn by thc 8uddha whcn hc was
askcd by thc Kalamas (thc citizcns ol Kcsaputta) who wcrc con
luscd ovcr thc many rcligions at that timc.
Tc uddha said:
o not acccpt anything on mcrc hcarsay (i.c. thinking that
thus wc havc hcard lor a long timc)
o not acccpt anything by mcrc tradition (i.c. thinking
that it has thus bccn handcd down: through many
gcncrations)
o not acccpt anything on account ol rumours (i.c. bclicving
what othcrs say without invcstigation)
o not acccpt anything just bccausc it accords with your
scripturcs
o not acccpt anything by mcrc supposition
o not acccpt anything by mcrc inlcrcncc
o not acccpt anything by mcrcly considcring thc appcaranccs
o not acccpt anything mcrcly bccausc it agrccs with your
prcconccivcd notions
o not acccpt anything mcrcly bccausc it sccms acccptablc
(i.c. should bc acccptcd)
o not acccpt anything thinking that thc ascctic is rcspcctcd,
by us (and thcrclorc it is right to acccpt his word)
8ut altcr obscrvation and analysis, whcn you nnd that anything
agrccs with and is conducivc to thc good and bcncnt ol onc and
all, thcn acccpt and abidc by it.

[ontcnts
Kalama Sutta .............................................................................................
Preface ...........................................................................................................
Christian Arguments for Gods Existence
Tc Authority ol thc 8iblc ............................................................ ++
Tc xistcncc ol thc Univcrsc..................................................... ++
Tc Argumcnt lrom csign ........................................................ +:
Tc First Causc Argumcnt ........................................................... +
Miraclcs .................................................................................................. +
Tc Argumcnt lor Gods Ncccssity...........................................+
Tc Try and isprovc Argumcnt...........................................+6
Tc Tcstimony ......................................................................................+
Why God Cannot Exist
Tc Problcm ol Frcc Vill ...............................................................+8
Tc Problcm ol vil...........................................................................+
Vhy Crcatc:......................................................................................... :+
Tc Problcm ol thc Hiddcn God .............................................. ::
God or e Buddha
Physical Appcarancc ........................................................................ :
Charactcr................................................................................................ o
Attitudc to Var...................................................................................
Hc Sct an xamplc by bcing a Man ol Pcacc....................
6 ,
!dca ol Justicc........................................................................................
Attitudc to iscasc ............................................................................8
Crcating vil........................................................................................ +
Sacrinccs................................................................................................. :
Lovc...........................................................................................................
Fact and Fiction in e Life of Jesus
id Jcsus xist:...................................................................................+
Prophccics about and by Jcsus......................................................+
Tc 8irth ol Jcsus............................................................................... 6
Vas Hc A Good Tcachcr:............................................................
Tc Last Suppcr.................................................................................. 6o
Tc Trial...................................................................................................6+
Vhat Happcncd to Judas: ............................................................ 6
Jcsus Last Vords............................................................................... 6
Tc Rcsurrcction................................................................................ 6
Vas Jcsus God:................................................................................... 6
How did Jcsus bccomc God:.......................................................
Vas Jcsus Pcrlcct: .............................................................................
Hcll............................................................................................................ 8o
Miraclcs .................................................................................................. 8:
!nconsistcncy ........................................................................................ 8
How 8uddhists Scc Jcsus .............................................................. 88
A Critique of e Bible
!s it Gods Vord:............................................................................... o
!s thc 8iblc !nspircd: ....................................................................... +
6 ,
nc 8iblc or Scvcral: .................................................................... :
Arc Tcrc Mistakcs in thc 8iblc: ...........................................
!s thc 8iblc Rcliablc Tcstimony: .............................................
Vho id Vritc thc 8iblc: .........................................................
Mistakcs and \ariations in thc 8iblc....................................
Changing thc Lords Praycr....................................................... +o+
Rcmoving \crscs lrom thc 8iblc............................................. +o:
Sclcctivc !ntcrprcting..................................................................... +o
Buddhism e Logical Alternative
Tc 8uddha......................................................................................... +o
Vhcn wc ic wc arc Rcborn.................................................... +o
Lilc is Sucring................................................................................ +o
Sucring can bc vcrcomc........................................................ +o6
Tcrc is a Vay to vcrcomc Sucring................................. +o8
Right Undcrstanding..................................................................... +o
Right Tought, Spccch and Action....................................... +o
Right Livclihood...............................................................................+++
Right ort ........................................................................................ ++:
Right Mindlulncss and Conccntration.................................++
How to Answer the Evangelists
You do not bclicvc in God so you cannot cxplain how thc world bcgan. ................ ++
Tcn what docs 8uddhism sat about how cvcrything bcgan: ................................. ++6
8uddhism is impractical bccausc it says you cannot cvcn kill an ant. ..................... ++6
Tc 8uddha is dcad so hc cannot hclp you. ............................................................ ++

Unlikc Christianity, 8uddhism is so pcssimistic. ................................................... +:o
Jcsus tcachcs us to lovc but 8uddhism cncouragcs us to bc cold and dctachcd. ...... +:+
You claim that whcn wc dic wc arc rcborn, but thcrc is no prool ol this. ............... +::
!l wc arc rcally rcborn, how do you cxplain thc incrcasc in thc worlds population:+:
Nirvana is an impractical goal bccausc it takcs so long to attain and so lcw can do it.+:
!n Christianity, history has a mcaning and is moving towards a particular goal.
8uddhisms cyclic vicw ol cxistcncc mcans that history has no mcaning and this makcs
8uddhists latalistic and indicrcnt. ........................................................................ +:
Tc 8uddha copicd thc idca ol kamma and rcbirth lrom Hinduism. ..................... +:6
Jcsus lorgivcs our sins, but 8uddhism says you can ncvcr cscapc thc conscqucnccs ol your
kamma. .................................................................................................................. +:
Christianity has sprcad to almost cvcry country in thc world and has morc lollowcrs than
any othcr rcligion, so it must bc truc. ..................................................................... +:8
God blcsscs thosc who bclicvc in him. Tat is why Christian countrics arc so rich and
8uddhist countrics arc so poor. .............................................................................. +:
Christianity has bccn a lorcc lor progrcss whilc 8uddhism has donc littlc to improvc thc
world. ........................................................................................................................... +o
8uddhism may bc a noblc philosophy but il you look at 8uddhist countrics you noticc that
lcw pcoplc sccm to practicc it. ..................................................................................... +
Conclusion ................................................................................................+

+rcfacc
T
hc purposc ol this book is thrcclold. Firstly it aims to criti
cally cxaminc thc lundamcntalist approach to Christianity
and thcrcby highlight its many logical, philosophical and cthical
problcms. !n doing this ! hopc to bc ablc to providc 8uddhists
with lacts which thcy can usc whcn Christians attcmpt to cvan
gclizc thcm. Tis book should makc such cncountcrs laircr and
hopclully also makc it morc likcly that 8uddhists will kccp thcir
laith. As it is, many 8uddhists know littlc ol thcir own rcligion
and nothing about Christianity which makcs it dimcult lor thcm
rcbut thc claims Christians makc or answcr thc qucstions about
8uddhism thcy ask.
Tc sccond aim ol this book is to hclp lundamcntalist
Christians who might rcad it to undcrstand why somc pcoplc arc
not and will ncvcr bc Christians. Hopclully, this undcrstanding
will hclp thcm to dcvclop an acccptancc ol and thcrcby gcnuinc
lricndship with 8uddhists, rathcr than rclating to thcm only
as cithcr lost souls or potcntial convcrts. !n ordcr to do this !
havc raiscd as many dimcult about Christianity as possiblc. !l it
appcars somctimcs that ! havc bccn hard on Christianity ! hopc
this will not bc intcrprctcd as bcing motivatcd by malicc. ! was a
Christian lor many ycars and ! still rctain a lond rcgard and cvcn
an admiration lor somc aspccts ol Christianity. For mc, Jcsus
tcachings wcrc an important stcp in my bccoming a 8uddhist
and ! think ! am a bcttcr 8uddhist as a rcsult. Howcvcr, whcn
Christians claim, as many do with such insistcncc, that thcir
rcligion alonc is truc, thcy must bc prcparcd to answcr doubts
which othcrs might cxprcss about it.
.c ..
Tc third aim ol this book is to awakcn in 8uddhists a
dccpcr apprcciation lor thcir own rcligion. !n somc Asian coun
trics 8uddhism is thought ol an outoldatc supcrstition whilc
Christianity is sccn as a rcligion which has all thc answcrs. As
thcsc countrics bccomc morc Vcstcrnizcd, Christianity with its
modcrn imagc bcgins to look incrcasingly attractivc. ! think this
book will amply dcmonstratc that 8uddhism is ablc to ask qucs
tions ol Christianity which it has grcat dimcultics answcring and
at thc samc timc ocr cxplanations to lilcs puzzlcs which makc
Christian cxplanations look rathcr inadcquatc.
Somc 8uddhists may objcct to a book likc this, bclicv
ing that a gcntlc and tolcrant rcligion likc 8uddhism should
rclrain lrom criticizing othcr. Tis is ccrtainly not what thc
8uddha himscll taught. !n thc Mahaparinibbana Sutta hc said
that his disciplcs should bc ablc to Tcach thc hamma, dcclarc
it, cstablish it, cxpound it, analyzc it, makc it clcar, and bc ablc
by mcans ol thc hamma to rclutc lalsc tcachings that havc
ariscn. Subjccting a point ol vicw to carclul scrutiny and criti
cism has an important part to play in hclping to winnow truth
lrom lalschood so that wc can bc in a bcttcr position to choosc
bctwccn thc two and sixty contcnding sccts. Criticism ol othcr
rcligions only bccomcs inappropriatc whcn it is bascd on a dclib
cratc misrcprcscntation or whcn it dcsccnds into an cxcrcisc in
ridiculc and namccalling. ! hopc ! havc avoidcd doing this.
.c ..
[hriian ,rgumcnts for Qods 8xicncc
,
ll Christians, lundamcntalists and libcrals, claim that
thcrc is an allknowing, allloving God who crcatcd
and controls thc univcrsc. Scvcral argumcnts arc uscd to provc
this idca. Vc will cxaminc cach ol thcsc argumcnts and givc thc
8uddhist objcctions to thcm.
Tc ,uthority of thc iblc
Vhcn askcd to provc that God cxists thc Christian will point
to thc 8iblc and say it is thc bcst prool ol Gods cxistcncc. Tc
problcm is that il wc ask a Hindu, a Taoist, a Sikh or a Jcw thc
samc qucstion thcy too will point to thcir rcspcctivc holy books
as prool ol thc cxistcncc ol thcir gods. Vhy should wc bclicvc
thc 8iblc but not thc holy books ol all thc othcr rcligions: Using
thc 8iblc to provc Gods cxistcncc is only valid il wc alrcady
acccpt that it alonc contains Gods words. Howcvcr, wc havc
no cvidcncc that this is so. !n lact, as wc will dcmonstratc latcr,
thcrc is strong cvidcncc that thc 8iblc is a highly unrcliablc
documcnt.
Tc 8xicncc of thc Univcrsc
!n thcir attcmpts to provc Gods cxistcncc Christians will somc
timcs say that thc univcrsc didnt just happcn, somconc must
havc madc it and thcrclorc thcrc must bc a crcator God. Tcrc
is a major aw in this argumcnt. Vhcn it starts to rain wc do
not ask, Vho is making it rain: bccausc wc know that rain
.a .
is not causcd by someone but by something natural phcnomcna
likc hcat, cvaporation, prccipitation, ctc. Vhcn wc scc smooth
stoncs in a rivcr wc do not ask, Vho polishcd thosc stoncs:
bccausc wc know that thcir smooth surlacc was not causcd by
someone but by something natural causcs likc thc abrasivc action
ol watcr and sand.
All ol thcsc things havc a causc or causcs but this nccd not
bc a bcing. !t is thc samc with thc univcrsc it was not brought
into bcing by a god but by natural phcnomcna likc nuclcar ns
sion, gravity, incrtia, ctc. Howcvcr, cvcn il wc insist that a divinc
bcing is nccdcd to cxplain how thc univcrsc camc into cxistcncc,
what prool is thcrc that it was thc Christian God: Pcrhaps thc
Hindu God, thc God ol !slam or onc ol thc gods worshippcd by
tribal rcligions crcatcd it. Altcr all, Christianity is not thc only
rcligion to claim that thcrc is a crcator god or gods.
Tc ,rgumcnt from csign
!n rcsponsc to thc abovc rclutation thc Christian will maintain
that thc univcrsc not only cxists but that its cxistcncc shows
pcrlcct dcsign. Tcrc is, a Christian might say, an ordcr and bal
ancc in thc univcrsc which point to its having bccn dcsigncd by a
highcr intclligcncc and that this highcr intclligcncc is God. 8ut
as bclorc thcrc arc somc problcms with this argumcnt. Firstly,
how docs thc Christian know that it was his God who is bchind
crcation: Pcrhaps it was thc gods ol nonChristian rcligions
who dcsigncd and crcatcd thc univcrsc. Sccondly, how docs thc
Christian know that only one God dcsigncd cvcrything: !n lact,
as thc univcrsc is so intricatc and complcx wc could cxpcct it
.a .
to nccd thc intclligcncc ol scvcral, pcrhaps dozcns, ol gods to
dcsign it. So il anything thc argumcnt lrom dcsign could bc uscd
to provc that thcrc arc many gods, not onc as Christians claim.
Ncxt, wc would havc to ask whcthcr thc univcrsc is rcally
pcrlcctly dcsigncd: Vc must ask this qucstion bccausc it is only
natural to cxpcct a pcrlcct God to dcsign a pcrlcct univcrsc. Lct
us look nrst at inanimatc phcnomcna to scc whcthcr thcy show
pcrlcct dcsign. Rain givcs us purc watcr to drink but somctimcs
it rains too much and pcoplc losc thcir livcs, thcir homcs and
thcir mcans ol livclihood in oods. At othcr timcs it docsnt
rain at all and millions dic bccausc ol drought and laminc. !s
this pcrlcct dcsign: Tc mountains givc us joy as wc scc thcm
rcaching up into thc sky. 8ut landslidcs and volcanic cruptions
havc causcd havoc and dcath lor ccnturics. !s this pcrlcct dcsign:
Tc gcntlc brcczcs cool us but storms and tornadocs rcpcatcdly
causc dcath and dcstruction. !s this pcrlcct dcsign: Tcsc and
othcr natural calamitics provc that inanimatc phcnomcna do not
cxhibit pcrlcct dcsign and thcrclorc that thcy wcrc not crcatcd
by a pcrlcct God.
Now lct us look at animatc phcnomcna. At a supcrncial
glancc naturc sccms to bc bcautilul and harmonious, all crca
turcs arc providcd lor and cach has its task to pcrlorm. Howcvcr,
naturc is uttcrly ruthlcss as any biologist or carclul obscrvcr will
connrm. To livc, cach crcaturc has to lccd on othcr crcaturcs
and strugglc to avoid bcing catcn by othcr crcaturcs. !n naturc
thcrc is no room lor pity, lovc or mcrcy. !l a loving God rcally
dcsigncd cvcrything, why did such a crucl dcsign rcsult: 8ut thc
animal kingdom is not only impcrlcct in thc cthical scnsc, it is
also impcrlcct in that it oltcn gocs wrong. vcry ycar millions ol
babics arc born with physical or mcntal disabilitics, arc stillborn
. .
or dic soon altcr birth. Vhy would a pcrlcct crcator God dcsign
such tcrriblc things: So il thcrc is dcsign in thc univcrsc, much
ol it is cithcr crucl or laulty. Tis indicatcs that thc univcrsc was
not crcatcd by a pcrlcct allloving God.
Tc ]ir [ausc ,rgumcnt
Christians will somctimcs say that cvcrything has a causc, that
thcrc must bc a nrst causc and that God is thc nrst causc. Tis
old argumcnt contains its own rclutation bccausc il cvcrything
has a nrst causc thcn thc nrst causc must also havc a causc. Tcrc
is anothcr problcm with thc nrst causc argumcnt. Logically,
thcrc is no good rcason to assumc that cvcrything had a single
nrst causc. Pcrhaps six, tcn or thrcc hundrcd causcs occurring
simultancously causcd cvcrything. And as bclorc, cvcn il wc
acccpt thc ncccssity ol a nrst causc, what prool is thcrc that it
was thc Christian God: Nonc.
_iraclcs
Fundamcntalist Christians claim that miraclcs arc somctimcs
pcrlormcd in Gods namc and that this provcs hc cxists. Tis is
an appcaling argumcnt until it is lookcd at a littlc morc closcly.
Vhilc Christians arc quick to claim that bccausc ol thcir praycrs
thc blind could scc, thc dcal could hcar and crookcd limbs wcrc
straightcncd, thcy arc vcry slow in producing hard cvidcncc to back
up thcir claims. !n lact, lundamcntalist, cvangclical and born again
Christians arc so anxious to provc that miraclcs havc occurrcd at
thcir praycr mcctings that thc truth oltcn gcts lost in a ood ol wild
claims, cxtravagant boasts and somctimcs cvcn conscious lics.
. .
Howcvcr, it is truc that things which arc unusual or dimcult
to cxplain do somctimcs happcn during rcligious cvcnts but
not just lor Christians. Hindus, Muslims, Taoists, Jcws ctc.
all claim that thcir God or gods somctimcs pcrlorm miraclcs.
Christianity ccrtainly docs not havc a monopoly on miraculous
happcnings. So il miraclcs pcrlormcd in Gods namc provc that
hc cxists, thcn miraclcs pcrlormcd in thc namc ol thc numcrous
othcr gods must likcwisc provc that thcy cxist too
Fundamcntalist Christians try to dcny this lact by claim
ing that whcn miraclcs occur in othcr rcligions thcy arc donc
through thc powcr ol thc cvil. Pcrhaps thc bcst way to countcr
this claim is to quotc thc 8iblc. Vhcn Jcsus hcalcd thc sick his
cncmics accuscd him ol doing this through thc powcr ol thc
cvil. Hc answcrcd by saying that hcaling thc sick rcsults in
good and il thc cvil wcnt around doing good hc would dcstroy
himscll (Mk :aaa6). Surcly thc samc could bc said lor thc mira
clcs pcrlormcd by Hindus, Jains, Jcws or Sikhs. !l thc miraclcs
thcy do rcsult in good how can thcy bc thc work ol thc cvil:
Tc ,rgumcnt for Qods _cccssity
Fundamcntalist Christians oltcn claim that only by bclicving in
God can pcoplc havc thc strcngth to dcal with lilcs problcms
and thcrclorc that bclicl in God is ncccssary. Tis claim is appar
cntly supportcd by numcrous books writtcn by Christians who
havc cndurcd and ovcrcomc various criscs through thcir laith
in God. Somc ol thcsc books makc highly inspiring rcading so
thc claim that onc can copc with problcms only with Gods hclp
sounds rathcr convincing until wc look a littlc morc dccply.
.6 .,
!l this claim is truc, wc would cxpcct that most non
Christians in thc world to lcad livcs ol cmotional distrcss, con
lusion and hopclcssncss whilc most Christian through thcir laith
in God would bc ablc to unlailingly dcal with thcir problcms
and ncvcr nccd to scck hclp lrom counscllors or psychiatrists. !t
is clcar howcvcr, that pcoplc lrom nonChristian rcligions and
cvcn thosc with no rcligion arc just as capablc ol dcaling with
lilcs criscs as Christians arc somctimcs cvcn bcttcr. !t is also
somctimcs truc that pcoplc who arc dcvout Christians losc thcir
laith in God altcr bcing conlrontcd with scrious pcrsonal prob
lcms. Conscqucntly, thc claim that bclicl in God is ncccssary to
copc with and ovcrcomc problcms is basclcss.
Tc Try and isprovc ,rgumcnt
Vhcn Christians nnd thcy cannot provc thcir Gods cxistcncc
with doubtlul lacts or laulty logic thcy may switch tactics and say
that pcrhaps you cant provc God cxists, but you cant disprovc
it cithcr. Tis ol coursc is quitc truc. You cannot provc that God
docsnt cxist but you cant you provc that thc gods ol Taoism,
Hinduism, Alrican spirit worship and a dozcn othcr rcligions
dont cxist cithcr. !n othcr words, dcspitc all thc hypcrbolc, thc
cxtravagant claims and thc conndcnt proclamations, thcrc is no
morc cvidcncc lor thc cxistcncc ol thc Christian God than thcrc
is lor thc gods worshippcd in all thc othcr rcligions.
Tc Tcimony
Altcr cvcrything clsc has lailcd thc Christian may nnally try to
convincc us that God cxists by appcaling to our cmotions. Such
.6 .,
a pcrson will say, pcrhaps quitc truthlully, ! uscd to bc unhappy
and discontcntcd but altcr giving myscll to God ! am happy
and at pcacc with myscll. Such tcstimonics can bc dccply mov
ing but what do thcy provc: Tcrc arc millions ol pcoplc whosc
livcs bccamc cqually happy and mcaninglul altcr thcy cmbraccd
8uddhism, Hinduism or !slam. Likcwisc, thcrc arc no doubt
many pcoplc whosc livcs havc not changcd lor thc bcttcr altcr
thcy bccamc Christians thc samc wcakncsscs and problcms
somctimcs rcmain. So this argumcnt, likc all thc othcrs, docs
not provc thc cxistcncc ol thc Christian God.
. .
7hy Qod [annot 8xi
7
c havc sccn that thc argumcnts uscd to provc Gods cxist
cncc arc inadcquatc. Vc will now dcmonstratc that logi
cally an allloving, allknowing and allpowcrlul God such as
thc onc in which Christians havc laith cannot cxist.
Tc +roblcm of ]rcc 7ill
For thc rcligious lilc to bc mcaninglul wc must havc lrcc will, wc
must bc ablc to choosc bctwccn good and cvil, right and wrong.
!l wc do not havc lrcc will wc cannot bc hcld rcsponsiblc lor
what wc do.
According to Christians, God is all knowing hc knows
all thc past, all thc prcscnt and all thc luturc. !l this is so thcn hc
must know cvcrything wc do long bclorc wc do it. Tis mcans
that our wholc lilc must bc prcdctcrmincd and that wc act not
according to thc lrcc cxcrcisc ol our wills but according to our
prcdctcrmincd naturcs. !l wc arc prcdctcrmincd to bc good wc
will bc good and il wc arc prcdctcrmincd to bc cvil wc will bc
cvil. Vc will act not according to our will or choicc but accord
ing to thc way God has alrcady lorcsccn wc will act. Although
Christians will insist that wc do havc lrcc will, Gods omnis
cicncc simply makcs this logically impossiblc. Tc 8iblc also
makcs it clcar that cvcrything pcoplc do, good or cvil, is all duc
to thc will ol God (c.g. a Tcss a:...a, Rom :.a., Rom :.).
!l pcoplc arc cvil it is bccausc God has choscn to makc
thcm cvil (Rom .:aa) and causcd thcm to disobcy him (Rom
..:a). !l thcy do not undcrstand Gods mcssagc it is bccausc
. .
hc has madc thcir minds dull (Rom ..:) and causcd thcm to
bc stubborn (Rom :.). God prcvcnts thc Gospcl lrom bcing
prcachcd in ccrtain arcas (Act .6:6,) and hc nxcs long bclorc it
will happcn whcn a pcrson will bc born and whcn hc or shc will
dic (Act .,:a6). Tosc who wcrc going to bc savcd wcrc choscn
by God bclorc thc bcginning ol timc (!! Tim .:). !l a pcrson
has laith and is thcrcby savcd, thcir laith comcs lrom God, not
lrom any cort or dccision on thcir part (ph a:.c). Now onc
may ask !l wc can only do what God prcdctcrmincs us to do,
how can hc hold us rcsponsiblc lor thcir actions: Tc 8iblc has
an answcr lor this qucstion.
8ut onc ol you will say to mc: !l this is so, how can God
nnd lault with anyonc: For who can rcsist Gods will: 8ut who
arc you, my lricnd, to answcr God back: A clay pot docs not ask
thc man who madc it: Vhy did you makc mc likc this: Altcr
all, thc man who makcs thc pot has thc right to usc thc clay as
hc wishcs, and to makc two pots lrom onc lump ol clay, onc lor
spccial occasions and onc lor ordinary usc. And thc samc is truc
ol what God has donc (Rom :.aa).
So apparcntly in Christianity a pcrsons lilc and dcstiny arc
duc purcly to thc whim ol God and as mcrc humans wc havc no
right to complain about what hc has dccidcd lor us. Tc idca that
all our actions arc prcdctcrmincd is quitc consistcnt with thc idca
ol an allknowing God but it makcs nonscnsc ol thc conccpt ol
trying to do good or avoid cvil.
Tc +roblcm of 8vil
Pcrhaps thc most potcnt argumcnt against thc cxistcncc ol an all
powcrlul and allloving God is thc undcniablc lact that thcrc is
ac a.
so much pain and sucring in thc world. !l thcrc rcally is a God
ol lovc who has unlimitcd powcr why docsnt hc put an cnd to
all this cvil: Christians try to answcr this dimcult qucstion in
scvcral ways.
Firstly thcy will say that cvil is causcd by humans not
God and that il only wc would lollow Gods commandmcnts
thcrc would bc no pain, cvil or sucring. Howcvcr, whilc it is
truc that cvils such as war, rapc, murdcr and cxploitation can
bc blamcd on humans, thcy can hardly bc blamcd lor thc mil
lions who dic cach ycar in carthquakcs, oods, cpidcmics and
accidcnts, all ol which arc natural cvcnts. !n lact, according to
thc 8iblc, thc gcrms that causc hidcous discascs likc T8, polio,
cholcra, lcprosy ctc. and all thc miscry, dclormity and sucring
to which thcy givc risc, wcrc crcatcd by God before hc crcatcd
man (Gcn. .:...a). So it is not corrcct to say that cvil and sul
lcring arc causcd by humankind.
Anothcr way Christians will try to cxplain away cvil is to
say that it is Gods punishmcnt lor thosc who do not lollow his
commandmcnts. Howcvcr this implics that tcrriblc things only
happcn to bad pcoplc which arc ccrtainly not truc. Vc oltcn hcar
ol painlul sickncss or disastcrs bclalling good pcoplc including
good Christians and likcwisc wc oltcn hcar ol rcally bad pcoplc
who sccm to havc nothing but good lortunc and succcss. So it
cannot bc said that sucring and cvil arc Gods way ol punish
ing sinncrs.
Ncxt, Christians will say that God allows cvil to cxist in
thc world bccausc hc wants to givc us thc lrccdom to choosc
good ovcr cvil and thcrcby bc worthy ol salvation. vil, thcy will
say, cxists to tcst us. At nrst this sccms to bc a good cxplana
tion. !l a man sccs somconc bcing bcatcn up by a bully hc has
ac a.
a choicc bctwccn turning away (doing wrong) or dcciding to
hclp thc victim (doing right). !l hc dccidcs to hclp thcn hc has
bccn tcstcd and lound good. Howcvcr, as wc havc sccn bclorc,
an allknowing God must already know what choiccs a pcrson
will makc so what is thc point ol tcsting us: Also, cvcn il sucr
ing and cvil cxist to tcst us couldnt an allloving God think ol
a lcss crucl and painlul way to do this: Furthcr, it sccms rathcr
unloving and unlair to allow pain to bc inictcd on onc pcrson
just so that anothcr can havc thc opportunity to choosc bctwccn
good and cvil.
Somc lundamcntalist Christians will try to lrcc God lrom
rcsponsibility lor cvil by saying that it was not crcatcd by him
but by thc cvil. Tis may bc truc but again il God is so loving
why docsnt hc simply prcvcnt thc cvil lrom causing sucring
and doing cvil: !n any casc, who crcatcd thc cvil in thc nrst
placc: Surcly it was God.
8y this stagc thc Christian will start to gct a bit dcspcr
atc and shilt thc argumcnt lrom logic to pragmatism. Hc will
say that cvcn though thcrc is sucring in thc world wc can usc
it as an opportunity to dcvclop couragc and paticncc. Tis is
undoubtcdly truc but it still docs not cxplain why an allloving
God allows babics to dic ol canccr, innoccnt bystandcrs to bc
killcd in accidcnts and lcprosy victims to sucr dclormity, mis
cry and pain. !n lact, thc cxistcncc ol so much unncccssary pain
and sucring in thc world is vcry strong cvidcncc that thcrc is
no allloving, allpowcrlul God.
7hy [rcatc:
Christians claim that God is pcrlcct. To bc pcrlcct mcans to bc
aa a
complctc in cvcry way. Now il God rcally did crcatc thc uni
vcrsc this would provc that hc was not pcrlcct. Lct us cxaminc
why. 8clorc God crcatcd thc univcrsc thcrc was nothing no
sun, no carth, no pcoplc, no good or cvil, no pain nothing
but God who was, according to Christians, pcrlcct. So il God
was pcrlcct and nothing but pcrlcction cxistcd, what motivatcd
him to crcatc thc univcrsc and thus bring impcrlcction into
bcing: Vas it bccausc hc was borcd and wantcd somcthing to
do: Vas it bccausc hc was loncly and wantcd somconc to pray
to him:
Christians will say that God crcatcd cvcrything bccausc
ol his lovc ol man but this is impossiblc. God could not lovc
humans before hc crcatcd thcm any morc than a woman could
lovc hcr childrcn bclorc shc had conccivcd thcm. Furthcr, Gods
nccd to crcatc indicatcs that hc was dissatisncd in somc way and
thcrclorc not pcrlcct. Christians might thcn say that God crc
atcd spontancously and without nccd or dcsirc. Howcvcr, this
would mcan that thc wholc univcrsc camc into bcing without
purposc or lorcthought and thcrclorc provc that God was not a
loving crcator.
Tc +roblcm of thc iddcn Qod
Fundamcntalist Christians claim that God wants us to bclicvc
in him so that wc can bc savcd but il this is so why docsnt hc
simply appcar and pcrlorm a miraclc so that cvcryonc will scc
and bclicvc: Christians will say that God wants us to bclicvc
in him out ol laith, not bccausc wc scc him with our own cycs.
Howcvcr, according to thc 8iblc, in thc past God pcrlormcd
thc most awcsomc miraclcs and oltcn intcrvcncd dramatically
aa a
in human aairs so that pcoplc would know his prcscncc. !l hc
did so in thc past, why docsnt hc do so now:
Christians will say that God docs pcrlorm miraclcs today
(hcaling, solving pcrsonal problcms ctc) but bcing stubborn and
cvil most pcoplc still rclusc to bclicvc. Howcvcr, thcsc socallcd
miraclcs arc individual and minor and lcavc much room lor
doubt. !l God pcrlormcd a rcally imprcssivc miraclc which could
havc no othcr possiblc cxplanation thcn most pcoplc ccrtainly
would bclicvc.
Tc 8iblc tclls us that whcn thc !sraclitcs wandcrcd in thc
dcscrt lor lorty ycars God lcd thcm by making lood lall rcgu
larly lrom thc sky (x .6:). uring thc .cs, scvcral million
thiopian Christians dicd slowly and painlully lrom starvation
duc to a prolongcd drought. At that timc God had thc oppor
tunity to provc his cxistcncc, his powcr and his lovc by making
lood lall lrom thc sky as thc 8iblc claims hc did in thc past.
8uddhists would say that God did not manilcst his prcscncc at
that timc bccausc hc docs not cxist.
a a
Qod or Tc uddha
7
hilc Christians look to God as thcir lord and crcator,
8uddhists look to thc 8uddha as thcir inspiration and
idcal. Although Christians havc ncvcr sccn God thcy claim
to know him by communicating with him through praycr and
through lccling his prcscncc. Tcy also claim that thcy can know
Gods will by rcading his words in thc 8iblc. As 8uddhists nci
thcr prays to nor acknowlcdgc God thc only way thcy can gct
an idca ol what hc is likc is by rcading thc 8iblc. Howcvcr whcn
8uddhists look at what thc 8iblc says about God thcy arc oltcn
vcry shockcd. Tcy nnd that how God is portraycd thcrc is pro
loundly dicrcnt lrom how thcy hcar Christians dcscribc him.
Vhilc 8uddhists rcjcct thc Christian conccpt ol God bccausc
it sccms to bc illogical and unsubstantiatcd, thcy also rcjcct it
bccausc it sccms so much lowcr than thcir own idcal, thc 8uddha.
Vc will now cxaminc what thc 8iblc says about God and com
parc it to what thc Tipitaka (thc 8uddhist sacrcd scripturcs) say
about thc 8uddha.
+hysical ,ppcarancc
Vhat docs God look likc: Tc 8iblc says that hc crcatcd man in
his own imagc (Gcn .:a6) so lrom this wc can assumc hc looks
somcthing likc a human bcing. Tc 8iblc tclls us that God has
hands (x .:.a), arms (cut ..:a), nngcrs (Ps :) and a lacc
(cut .:.,). Apparcntly hc docs not likc pcoplc sccing his lacc
but hc docsnt mind il thcy scc his backsidc.
a a
And ! will takc away my hands and you will scc my
back parts but my lacc you shall not scc (x :a).
Howcvcr, although God sccms to havc somc human charactcr
istics hc docs at thc samc timc look not unlikc thc dcmons and
ncrcc guardians onc oltcn sccs in !ndian and Chincsc tcmplcs.
For cxamplc, hc has amcs coming out ol his body.
A nrc issucs lrom his prcscncc and burns his cncmics
on cvcry sidc (Ps ,:).
ur God comcs and shall not kccp silcnt, bclorc him a
nrc burns and around him ncrcc storms ragc (Ps c:).
Now thc pcoplc complaincd about thcir hardships in thc
hcaring ol thc Lord, and whcn hc hcard thcm his angcr was
arouscd.
Tcn nrc lrom thc Lord burncd among thcm and con
sumcd somc ol thc outskirts ol thc camp (Num ..:.).
Vhcn God is angry, which sccms to bc quitc oltcn, smokc and
nrc comc out ol his mouth and noisc.
Tc carth trcmblcd and quakcd, and thc loundations
ol thc mountains shook, thcy trcmblcd bccausc hc was
angry. Smokc rosc lrom his nostrils, consuming nrc
camc lrom his mouth, burning coals blazcd out ol it
(Ps .:,).
Vhcn thc prophct zckicl saw God and his attcndant angcls hc
dcscribcd thcm as looking likc this.
a6 a,
n thc nlth ol thc month it was thc nlth ycar ol
thc cxilc ol King Jchoiachin thc word ol thc Lord
camc to zckicl thc pricst, thc son ol 8uzi, by thc
Kcbar Rivcr in thc land ol thc 8abylonians. Tcrc thc
hand ol thc Lord was upon him. ! lookcd, and ! saw
a windstorm coming out ol thc north an immcnsc
cloud with ashing lightning and surroundcd by bril
liant light. Tc ccntcr ol thc nrc lookcd likc glowing
mctal, and in thc nrc was what lookcd likc lour liv
ing crcaturcs. !n appcarancc thcir lorm was that ol a
man, but cach ol thcm had lour laccs and lour wings.
Tcir lcgs wcrc straight, thcir lcct wcrc likc thosc ol a
call and glcamcd likc burnishcd bronzc. Undcr thcir
wings on thcir lour sidcs thcy had thc hands ol a man.
All lour ol thcm had laccs and wings, and thcir wings
touchcd onc anothcr. ach onc wcnt straight ahcad,
thcy did not turn as thcy movcd. Tcir laccs lookcd
likc this: ach ol thc lour had thc lacc ol a man, and
on thc right sidc cach had thc lacc ol a lion, and on thc
lclt thc lacc ol an ox, cach also had thc lacc ol an caglc.
Such wcrc thcir laccs. Tcir wings wcrc sprcad out
upward, cach had two wings, onc touching thc wing ol
anothcr crcaturc on cithcr sidc, and two wings covcr
ing its body. ach onc wcnt straight ahcad. Vhcrcvcr
thc spirit would go, thcy would go, without turning as
thcy wcnt. Tc appcarancc ol thc living crcaturcs was
likc burning coals ol nrc or likc torchcs. Firc movcd
back and lorth among thc crcaturcs, it was bright, and
lightning ashcd out ol it. Tc crcaturcs spcd back and
lorth likc ashcs ol lightning. As ! lookcd at thc liv
a6 a,
ing crcaturcs, ! saw a whccl on thc ground bcsidc cach
crcaturc with its lour laccs. Tis was thc appcarancc
and structurc ol thc whccls: Tcy sparklcd likc chryso
litc, and all lour lookcd alikc. ach appcarcd to bc
madc likc a whccl intcrsccting a whccl (zck .:a.).
Fundamcntalist Christians oltcn claim that thc manyarmcd
and ncrcclaccd gods in Hindu and Taoist tcmplcs and claim
that thcy arc dcvils rathcr than gods. 8ut thc 8iblc dcscribcs
God as having a vcry similar appcarancc. For cxamplc hc carrics
wcapons.
!n that day thc Lord will punish with his sword, his
ncrcc, grcat and powcrlul sword (!s a,:.).
Tc sun and moon stood still in thc hcavcns at thc glint
ol your ying arrows, at thc lightning ol your ashing
spcar. !n wrath you strodc through thc carth and in
your angcr you thrcshcd thc nations (Haba :...a).
Tc Lord thundcrcd lrom hcavcn, thc voicc ol thc Most
High rcsoundcd. Hc shot his arrows and scattcrcd thc
cncmics (Ps .:..).
8ut God will shoot thcm with arrows, suddcnly thcy
will bc struck down (Ps 6:,).
Tcn thc Lord will appcar ovcr thcm, his arrows will
ash likc lightning. Tc sovcrcign Lord will sound thc
trumpct (Zcch :.).
Anothcr intcrcsting way in which Gods appcarancc rcscmblcs
nonChristian idols is in how hc travcls. Tc 8iblc tclls us that
a a
hc gcts lrom onc placc to anothcr cithcr by sitting on a cloud
(!s .:.) or riding on thc back ol an angcl (Ps .:.c). !t is obvious
lrom thcsc quotcs that God has a savagc and lrightcning appcar
ancc, a conclusion vcrincd again by thc 8iblc whcrc pcoplc arc
dcscribcd as bcing uttcrly tcrrincd by his appcarancc.
Scrvc thc Lord with lcar and trcmbling, kiss his lcct
or clsc hc will gct angry and you will pcrish in thc way,
lor his wrath is quickly kindlcd (Ps a:..).
Tcrclorc ! am tcrrincd at his prcscncc. Vhcn ! think
ol him ! am in drcad ol him, God has madc my hcart
laint. Tc Almighty has tcrrincd mc (Job a:.).
Jcsus says God is a truly lrightcning dcity (c.g. Lk .a:). Tc
8iblc also vcry corrcctly says that whcrc thcrc is lcar thcrc cannot
bc lovc (.Jn, :.) and so il God crcatcs lcar in pcoplc it is dimcult
to know how hc can gcnuincly bc lovcd at thc samc timc.
Vhat did thc 8uddha look likc: 8cing human thc 8uddha
had a body likc any ordinary pcrson. Howcvcr, thc Tipitaka
lrcqucntly spcak ol his grcat pcrsonal bcauty.
Hc is handsomc, goodlooking, plcasant to scc, ol most
bcautilul complcxion, his lorm and countcnancc is likc
8rahmas, his appcarancc is bcautilul (igha Nikaya,
Sutta No.).
Hc is handsomc, inspiring laith, with calm scnscs and
mind tranquil, composcd and controllcd, likc a pcr
lcctly tamcd clcphant (Anguttara Nikaya, Sutta No.6).
Vhcncvcr pcoplc saw thc 8uddha, his calm appcarancc nllcd
thcm with pcacc and his gcntlc smilc rcassurcd thcm. As wc havc
a a
sccn, Gods voicc is loud and lrightcning likc thundcr (Ps 6:)
whilc thc 8uddhas voicc was gcntlc and soothing.
Vhcn in a monastcry hc is tcaching thc hamma,
hc docs not cxalt or disparagc thc asscmbly. n thc
contrary, hc dclights, uplilts, inspircs and gladdcns
thcm with talk on hamma. Tc sound ol thc good
Gotamas voicc has cight charactcristics, it is distinct
and intclligiblc, swcct and audiblc, ucnt and clcar,
dccp and rcsonant (Majjhima Nikaya, Sutta No..).
God carrics wcapons bccausc hc has to kill his cncmics and bc
causc hc controls pcoplc with violcncc and thrcats. Tc 8uddha
by contrast, showcd cnmity to no onc and was ablc to control
pcoplc by rcasoning with thcm. Addrcssing thc 8uddha, King
Pascnadi oncc said:
! am a king, ablc to cxccutc thosc dcscrving cxccution,
nnc thosc dcscrving to bc nncd, or cxilc thosc dcscrv
ing cxilc. 8ut whcn ! am sitting on a court casc pcoplc
somctimcs intcrrupt cvcn mc. ! cant cvcn gct a chancc
to say: ont intcrrupt mc! Vait until ! havc nnishcd
spcaking. 8ut whcn thc Lord is tcaching hamma
thcrc is not cvcn thc sound ol coughing coming lrom
thc asscmbly. ncc, as ! sat listcning to thc Lord tcach
hamma a ccrtain disciplc coughcd and onc ol his lcl
lows tappcd him on thc kncc and said, Silcncc, sir,
makc no noisc. ur Lord is tcaching hamma, and
! thought to myscll, indccd it is wondcrlul, marvclous
how wcll traincd thcsc disciplcs arc without stick or
sword (Majjhima Nikaya, Sutta No.).
c .
Vc can just imaginc how God would rcact il onc wcrc loolish
cnough to intcrrupt him whilc hc was spcaking. !t is clcar lrom
what has bccn said abovc that thc 8uddhas physical appcar
ancc rccctcd his dccp inncr calm and compassion. Pcoplc wcrc
always inspircd by thc aura ol pcacc that surroundcd him.
[haraucr
Vc havc sccn that 8uddhists do not bclicvc in God bccausc to
thcm thc idca is illogical and contrary to thc lacts. 8ut 8uddhists
also rcjcct thc Christian God bccausc, il thc 8iblc is corrcct, hc
appcars to bc so impcrlcct. All ol thc ncgativc cmotions which
most culturcd pcoplc considcr unacccptablc sccm to bc lound in
God. Lct us cxaminc how thc 8iblc dcscribcs Gods charactcr.
Tc cmotion which is associatcd with God morc than any
othcr is jcalousy. Hc cvcn admits that hc is jcalous.
For thc Lord is a dcvouring nrc, a jcalous God (cut :a).
Nothing makcs God morc jcalous than whcn pcoplc worship
othcr gods and hc tclls thcm that thcy must cvcn kill our own
childrcn il thcy do this.
!l your brothcr, thc son ol your mothcr, or your son,
daughtcr, thc wilc ol your bosom or thc lricnd ol your
own soul, cnticcs you sccrctly, saying, Lct us go and
scrvc othcr gods which ncithcr you nor your lathcrs
havc known, somc ol thc gods ol thc pcoplc that arc
around you whcthcr ncar or lar, lrom onc cnd ol thc
carth to thc othcr, you shall not yicld to him or listcn
to him, nor shall your cyc pity him, nor shall you sparc
c .
him, nor shall you conccal him, but you shall kill him.
Your hand shall bc thc nrst against him to kill him and
altcr that thc othcrs can strikc him (cut .:6).
Tc 8iblc tclls us that God lrcqucntly loscs his tcmpcr.
Scc, thc day ol thc Lord is coming a crucl day, with
wrath and ncrcc angcr, to makc thc land dcsolatc and
dcstroy thc sinncrs within it (!s .:).
God is angry cvcry day (Ps ,:..).
Tc Lord will causc mcn to hcar his majcstic voicc and
will makc thcm scc his arm coming down with raging
angcr and consuming nrc (!s c:c).
His angcr will burn against you and hc will dcstroy you
lrom thc lacc ol thc land (cut 6:.).
God tclls us to lovc but hc is dcscribcd as hating and bcing nllcd
with abhorrcncc.
You hatc all thosc who do wrong. You dcstroy thosc
who tcll lics, bloodthirsty and dcccitlul mcn thc Lord
abhors (Ps :6).
Hc is dcscribcd as hating many othcr things as wcll as pcoplc
(scc cut .6:aa, Mala a:.6, Lcv a6:c). God has a particularly
dccp hatrcd lor othcr rcligions which probably cxplains why
Christianity has always bccn such an intolcrant rcligion. Hc is
oltcn dcscribcd as lccling spccial hatrcd lor thosc who will not
worship him.
a
Your Ncw Moon lcstivals and your appointcd lcasts my
soul hatcs (!s .:.).
Tc 8uddha had compassion lor thosc who wcrc crucl, hc lorgavc
thosc who did wrong and hc had rcspcct lor thosc ol othcr rcli
gions. Vc would cxpcct God, bcing capablc ol jcalousy and hatc,
to bc vcngclul and so not surprisingly thc 8iblc oltcn mcntions
Gods vcngclul naturc.
8chold, your God will comc with vcngcancc (!s :).
Tc Lord is avcnging and wrathlul, thc Lord takcs
vcngcancc on his advcrsarics and holds wrath lor his
cncmics (Nahum .:a).
For wc know him who said, !t is minc to avcngc, !
will rcpay, and again, Tc Lord will judgc his pcoplc.
!t is a drcadlul thing to lall into thc hands ol thc living
God (Hcb .c:c.). (Scc also Rom .:, a:6, .a:.).
8uddhists arc gcnuincly shockcd whcn thcy rcad things likc !t is
a drcadlul thing to lall into thc hands ol thc living God. Vhat
sort ol savagc dcity is this! Vhat is thc point ol worshipping a
God who is lull ol thc vcry mcntal dcnlcmcnts which wc our
sclvcs arc striving to ovcrcomc:
uring thc lorty ycars altcr his cnlightcnmcnt, thc 8uddha
urgcd pcoplc to givc up angcr, jcalousy and intolcrancc and ncvcr
oncc in all that timc did hc lail to act in pcrlcct accordancc with
what hc taught to othcrs.
Tc Lord acts as hc spcaks and spcaks as hc acts. Vc
nnd no tcachcr othcr than thc Lord who is so consist
a
cnt as this whcthcr wc survcy thc past or thc prcscnt
(igha Nikaya, Sutta No..).
!n thc wholc ol thc Tipitaka thcrc is not a singlc cxamplc ol thc
8uddha cxprcssing angcr, hatrcd, jcalousy, ctc. bccausc, bcing
pcrlcct, hc had transccndcd all such ncgativc cmotions.
,ttitudc to 7ar
Tc 8iblc tclls us that thcrc is a timc lor hatc and a timc lor war
(x :) and it is widcly rccognizcd today that thosc two grcat cvils
lccd upon cach othcr. As wc havc sccn, God is quitc capablc ol
hatrcd and so not surprisingly that hc is oltcn involvcd in war.
Tc Lord is a man ol war (x .:).
Tc Lord your God is in your midst, a warrior who
givcs victory (Zcph :.,).
Tc Lord gocs lorth likc a mighty man, likc a man ol
war hc stirs up his lury, hc crics out, hc shouts aloud,
hc shows himscll mighty against thc cncmy (!s a:.).
Vhcn ! sharpcn my ashing sword and my hand
grasps it in judgmcnt, ! will takc vcngcancc on my
advcrsarics and rcpay thosc who hatc mc. ! will makc
my arrows drunk with blood whilc my sword dcvours
csh: thc blood ol thc slain and thc captivcs, thc hcads
ol thc cncmy lcadcrs (cut a:.a).
For ccnturics Christians havc bccn inspircd by thcsc and othcr
8iblc passagcs cncouraging and cvcn glorilying war to usc violcncc

to sprcad thcir rcligion. vcn today thcrc is a distinctly militaris
tic avor about ccrtain Christian churchcs. Tc Salvation Army
with its motto 8lood and Firc, thc Jcsus Army, thc hymns that
spcak about nward Christian soldicrs marching as to war,
thc saying Praisc thc Lord and pass thc ammunition, ctc. Tc
8iblc contains dozcns ol cxamplcs ol God hclping his dcvotccs
to capturc citics, slaughtcr civilian populations and dclcat armics
(lor cxamplc Num a.:., Num .:..a, cut a:a, cut :,,
Josh ..:6.., ctc.). Conccrning prisoncrs ol war God says:
And you shall dcstroy all thc pcoplcs that thc Lord
your God givcs ovcr to you, your cyc shall not pity
thcm (cut ,:.6).
Vhcn thc Lord your God givcs thcm ovcr to you and
you dclcat thcm you must uttcrly dcstroy thcm and
show no mcrcy to thcm (cut ,:a).
!l military lcadcrs do such things today thcy arc considcrcd war
criminals. vcn Christians arc oltcn shockcd whcn thcy rcad
passagcs likc thcsc. 8uddhists simply lccl that thcy justily thcir
rcjcction ol God and thcir laith in thc 8uddha.
Vhat was thc 8uddhas attitudc to war: Tcrc is ol coursc
no cxamplc ol him cvcr praising war, cncouraging it, or going to
war himscll. n thc contrary, hc urgcd all to livc in pcacc and
harmony and is dcscribcd as bcing likc this,
Hc is a rcconcilcr ol thosc who arc in conict and an
cncouragcr ol thosc who arc alrcady unitcd, rcjoicing in
pcacc, loving pcacc, dclighting in pcacc, hc is onc who
spcaks in praisc ol pcacc (igha Nikaya, Sutta No..).

c _ct an 8xamplc by bcing a _an of +cacc
Abandoning killing, thc monk Gotama livcs rclraining
lrom killing, hc is without stick or sword and hc livcs
with carc, compassion and sympathy lor othcrs (igha
Nikaya, Sutta No..).
8ut thc 8uddha was not contcnt with mcrcly spcaking in lavor
ol pcacc or with bcing pcacclul himscll. Hc activcly promotcd
pcacc by trying to stop war. Vhcn his rclativcs wcrc about to
go to war ovcr thc watcrs ol thc Rohini Rivcr, thc 8uddha did
not takc sidcs, urgc thcm on, givc thcm advicc on tactics or tcll
thcm to show no mcrcy to thcir advcrsarics as God did. !nstcad
couragcously hc stood bctwccn thc two lactions and brought
thcm to thcir scnscs by asking, Vhat is morc valuablc, blood or
watcr: Tc soldicrs rcplicd, 8lood is morc valuablc, sir. Tcn
thc 8uddha said, Tcn is it not unbccoming to spill blood just
lor thc sakc ol watcr: 8oth sidcs droppcd thcir wcapons and
pcacc was rcstorcd (hammapada Atthakata 8ook .,.). Tc
8uddha had put asidc hatrcd and nllcd his mind with lovc and
compassion so approving ol war was impossiblc lor him.
Idca of uicc
Justicc is thc quality ol bcing lair and onc who is just acts lairly
and in accordancc with what is right. Howcvcr, idcas about what
is lair and right dicr lrom timc to timc and lrom pcrson to
pcrson. Christians claim that God is just so by cxamining his
actions wc will bc ablc to know his conccpt ol justicc. God tclls
us that anybody who disobcys him will bc punishcd scvcn timcs
6 ,
ovcr (Lcv a6:.), that is, onc sin will bc punishcd scvcn timcs.
God apparcntly considcrs this to bc lair and just. Hc also tclls
us that hc will punish thc innoccnt childrcn, grandchildrcn and
cvcn grcatgrandchildrcn ol thosc who sin.
! thc Lord am a jcalous God, punishing thc childrcn
lor thc sins ol thc lathcrs to thc third or lourth gcncra
tion ol thosc who hatc mc (cut :).
Tis is known as collcctivc punishmcnt, punishing a wholc lam
ily or group lor thc crimc committcd by onc ol its mcmbcrs.
Collcctivc punishmcnt is univcrsally condcmncd today but God
sccms to considcr it quitc lair and just.
God tclls us that cvcn minor ocnccs should bc punishcd
by dcath. For cxamplc hc says that thosc who work on Sunday
should bc stoncd to dcath. ncc a man was lound collccting
nrcwood on Sunday and God said to Moscs and thc pcoplc who
caught thc man:
Tc man must dic. Tc wholc asscmbly must stonc him
outsidc thc camp. So thc asscmbly took him outsidc
thc camp and stoncd him to dcath as thc Lord com
mandcd Moscs (Num .:a6).
To dcmand capital punishmcnt lor such a minor ocncc sccms to
bc a monstrous injusticc. Gods idca ol justicc docs not sccm to
cmbracc thc idca that thc punishmcnt should nt thc crimc. Vc
arc told that all who do not lovc God will sucr ctcrnal punish
mcnt in hcll. Tcrc arc many kind, honcst and good pcoplc who
do not bclicvc in God and thcy will all go to hcll. !s this lair and
just: God apparcntly thinks so.
6 ,
Vas thc 8uddha just: Hc had attaincd thc lrccdom ol
cnlightcnmcnt and taught othcrs how thcy too could attain this
samc lrccdom. Unlikc God, hc was not primarily a lawgivcr, a
judgc, or onc who mctcs out punishmcnt. Hc was a tcachcr. !n
all his dcalings with pcoplc hc was lair, mild and mcrcilul and
hc cncouragcd his lollowcrs to act in a likc manncr. !l somconc
did wrong hc said that onc should not rush to judgc or punish
thcm.
Vhcn you arc living togcthcr in harmony, a lcllow
monk might commit an ocncc, a transgrcssion. 8ut you
should not rush to condcmn him, thc issuc must bc carc
lully cxamincd nrst (Majjhima Nikaya, Sutta No. .c).
!n addition, whcn a pcrson is bcing cxamincd onc should rcmain
uninucnccd by bias or partiality and should look at both sidcs
ol thc casc.
Not by passing hasty judgmcnts docs onc bccomc just,
a wisc pcrson is onc who invcstigatcs both sidcs. nc
who docs not judgc othcrs arbitrarily but passcs judg
mcnt impartially and in accordancc with thc lacts, that
pcrson is a guardian ol thc law and is rightly callcd just
(hammapada a6a,).
As lor punishmcnt, thc 8uddha would havc considcrcd stoning
somconc to dcath or any othcr lorm ol capital punishmcnt to bc
uttcrly unacccptablc. Hc himscll was always rcady to lorgivc. ncc
a man callcd Nigrodha abuscd thc 8uddha but latcr rcalizcd his
mistakc, conlcsscd it to thc 8uddha and askcd lor his lorgivcncss.
Full ol undcrstanding and compassion thc 8uddha said:

!ndccd, Nigrodha, transgrcssion ovcrcamc you whcn
through ignorancc, blindncss and cvil you spokc to mc
likc that. 8ut sincc you acknowlcdgc your transgrcssion
and makc amcnds as is right, ! acccpt your conlcssion
(igha Nikaya, Sutta No.a).
Tc 8uddha lorgavc all whcthcr thcy acccptcd his tcachings or
not and cvcn il Nigrodha had rcluscd to apologizc thc 8uddha
would not havc thrcatcncd to punish him. To thc 8uddha thc
propcr rcsponsc to laults was not thc thrcat to punish but cduca
tion and lorgivcncss. Hc says:
8y thrcc things thc wisc can bc known. Vhat thrcc:
Tcy scc thcir laults as thcy arc. Vhcn thcy sccs thcm
thcy corrcct thcm and whcn anothcr conlcsscs a lault
thc wisc lorgivc it as thcy should (Anguttara Nikaya,
8ook ol Trccs, Sutta No..c).
,ttitudc to iscasc
iscasc, sickncss and plagucs havc bccn thc scourgc ol human
kind lor ccnturics, causing untold sucring and miscry. Tc 8iblc
shows us that God has always considcrcd discasc to bc a usclul
way ol cxprcssing his angcr and cxcrcising his vcngcancc. Vhcn
Pharaoh rcluscd to rclcasc thc Jcws hc causcd lcstcring boils to
brcak out on all gyptians (x :.a). Hc uscd this amiction to
punish mcn, womcn, childrcn and babics lor thc sin ol onc man.
Latcr hc causcd thc nrstborn ol cvcry malc child dic. Hc says:
vcry nrstborn son in gypt will dic, lrom thc nrst
born son ol Pharaoh who sits on thc thronc, to thc

nrstborn son ol thc slavc girl who sits at hcr handmill.
Tcrc will bc loud wailing throughout gypt worsc
than thcrc has cvcr bccn or cvcr will bc (x ..:6).
Tis is anothcr good cxamplc ol Gods idca ol justicc and com
passion. Countlcss thousands ol mcn, boys and innoccnt babics
wcrc killcd by God bccausc Pharaoh would not obcy him. !n
many placcs in thc 8iblc God thrcatcns to inict tcrriblc discascs
on thosc who do not lollow his commandmcnts.
Tc Lord will plaguc with discascs until hc has
dcstroycd you...thc Lord will strikc you with wasting
discasc, with lcvcr and inammation...(cut a:a.aa).
Tc Lord will inict you with thc boils ol gypt and
with tumors, lcstcring sorcs, and with itch, lrom which
you cannot bc curcd (cut a:a,).
Tc Lord will scnd lcarlul plagucs on you and your
dcsccndants, harsh and prolongcd disastcrs and scvcrc
and lingcring illncss. Hc will bring upon you all thc
disastcrs ol gypt that you drcadcd and thcy will cling
to you. Tc Lord will also bring on you cvcry kind ol
sickncss and disastcr (cut a:6.).
Somctimcs God cvcn inicts hidcous discascs on pcoplc just
to tcst thcir laith. To tcst Job hc allowcd all his childrcn to bc
killcd (Job .:..) and Job himscll to bc struck with a tcrriblc
discasc (Job a:6). So unbcarablc was Jobs gricl and sucring
that hc bcgan to wish hc had ncvcr bccn born (Job :a6). God
cvcn crcatcd somc pcoplc blind and allowcd thcm to spcnd thcir
c .
livcs bcgging and groping in darkncss just so that Jcsus could
miraculously hcal thcm and thcrcby dcmonstratc Gods powcr
(Jn :.). bviously, God also sccs illncss, sickncss and discasc
as usclul way and ol dcmonstrating thc cxtcnt ol his powcr.
Now lct us havc a look at thc 8uddhas attitudc to sickncss.
Hc saw sickncss and discasc as a part ol thc gcncral sucring
that hc camc to lrcc humankind lrom. Tus hc was callcd thc
compassionatc physician. Tcrc arc no cxamplcs ol thc 8uddha
cvcr having causcd pcoplc to bccomc discascd in ordcr to punish
thcm or bccausc hc was angry at thcm. Hc rightly undcrstood
that lor as long as wc havc a body wc will bc susccptiblc to dis
casc and hc cncouragcd all to attain Nirvana and bc lorcvcr lrcc
lrom sucring. 8ut whilc hc tricd to cut thc problcm at thc root
hc also took practical stcps to comlort thc sick and rcstorc thcm
to hcalth. Rathcr than inict discascs on pcoplc as God did, hc
gavc advicc on how to hclp and comlort thc sick.
Vith nvc qualitics onc is worthy to nursc thc sick.
Vhat nvc: nc can prcparc thc corrcct mcdicinc, onc
knows what is good lor thc paticnt and ocrs it, and
what is not good onc docs not ocr, onc nurscs thc sick
out ol lovc not out ol dcsirc lor gain, onc is unmovcd
by cxcrcmcnt, urinc, vomit and spittlc, and lrom timc
to timc onc can instruct, inspirc, gladdcn and satisly
thc sick with talk on hamma (Anguttara Nikaya,
8ook ol Fivcs, Sutta No..a).
Tc 8uddha not only taught this but actcd in conlormity to his
own tcaching. ncc whcn hc lound a sick monk ncglcctcd and
lying in his own cxcrcmcnt hc bathcd him, comlortcd him and
c .
thcn callcd thc othcr monks togcthcr said to thcm, !l you would
nursc mc, nursc thosc who arc sick (\inaya, Mahavagga, 8).
Vhcn God was angry hc would inict discascs on pcoplc and
thcn watch thcm sucr. Vhcn thc 8uddha saw pcoplc with
discascs, out ol compassion hc did all hc could to rcstorc thcm
to hcalth.
[rcating 8vil
God crcatcd all that is good but bccausc hc crcatcd cvcrything
hc must havc also crcatcd all that is cvil. Hc himscll says:
! am thc Lord and thcrc is no othcr. ! lorm thc light
and ! crcatc thc darkncss, ! makc thc good and ! makc
cvil (!s :,).
Vhcn wc think ol naturc and rcmcmbcr that God is supposcd
to havc crcatcd cvcrything wc undcrstand thc mcaning ol thcsc
words. Lcprosy gcrms causc untold miscry and thcy wcrc crcatcd
by God. Tubcrculosis gcrms kill and dclorm millions ol humans
cach ycar and thcy too wcrc crcatcd by God. Hc crcatcd thc
plaguc bactcria, thc cas and thc rats that togcthcr causc bubonic
plaguc and which havc killcd pcrhaps as many as a hundrcd mil
lion pcoplc throughout thc ccnturics. !n .66, 6,ccc pcoplc dicd
ol thc plaguc in London alonc. No doubt all this is what God
mcans whcn hc says hc crcatcd darkncss and cvil. 8ut God tclls
us that hc also crcatcd othcr lorms ol cvil as wcll. Hc says:
Vhcn disastcr comcs to a city, has not thc Lord causcd
it: (Amos :).
a
Tis undoubtcdly rclcrs to thc carthquakcs, nrcs, social strilc,
wars and othcr lorms ol cvil which pcriodically amict human
kinds towns and citics. Vc rcad in thc 8iblc that cvcn cvil spirits
comc lrom God. !n . Samucl .6:..6 wc arc told that an cvil
spirit lrom God tormcntcd Saul.
id thc 8uddha crcatc cvil: As hc was not a crcator God
hc cannot bc hcld rcsponsiblc lor darkncss and cvil. Tc only
thing hc crcatcd was thc hamma which hc discovcrcd and thcn
proclaimcd to thc world. And this hamma has brought only
light, good and gcntlcncss cvcrywhcrc it has sprcad.
_acriccs
!n ld Tcstamcnt timcs whcn pcoplc brokc Gods command
mcnts hc would gct angry and thc only way thc sinncr could
makc atoncmcnt and soothc Gods angcr was to sacrincc an
animal. God himscll gavc cxact instructions on how this was to
bc donc.
!l thc ocring to thc Lord is a burnt ocring ol birds,
hc is to ocr a dovc or a young pigcon. Tc pricst shall
bring it to thc altar, wring o its hcad and burn it on
thc altar, its blood shall bc draincd out on thc sidc ol
thc altar. Hc is to rcmovc thc crop with its contcnts
and throw it to thc cast sidc ol thc altar, whcrc thc
ashcs arc. Hc shall tcar it opcn by thc wings, not scv
cring it complctcly, and thcn thc pricst shall burn it
on thc wood that is on thc nrc on thc sidc ol thc altar
(Lcv .:..,).
a
God tclls us that whcn thc mcat, lat, skin, bonc and hair ol thc
sacrincial victims arc thrown in thc nrc and burncd, hc likcs thc
smcll ol it (Lcv .:, .:.,). 8ut not all thc sacrinccs God dcmandcd
wcrc animals, somctimcs hc dcmandcd cvcn human sacrinccs.
Hc oncc said to Abraham:
Takc your son, your only son !saac, whom you lovc,
and go to thc rcgion ol Moriah. Sacrincc him thcrc as
a burnt ocring on onc ol thc mountains ! will tcll you
about (Gcn aa:a).
Abraham took his son to thc placc God indicatcd, built an altar,
laid his son on it and thcn took up thc knilc. Just as hc was about
to slit his own sons throat, hc was stoppcd by an angcl (Gcn aa:
.a). Prcsumably, Abraham was a good dcvotcc bccausc hc blindly,
unqucstioningly and willingly did what God told him to do, cvcn
to thc cxtcnt ol prcparing to butchcr his own son.
!n latcr ccnturics, humankinds sins bccamc so bad that thc
sacrincc ol mcrc animals could no longcr appcasc Gods angcr.
Hc rcquircd a grcatcr, a morc valuablc sacrincial victim his
own son Jcsus. ncc again it was thc blood ol a victim which
most atoncd lor sin and which is ablc to rcconcilc thc sinncrs
with God. Tus modcrn born again and cvangclical Christians
oltcn say that thcir sins havc bccn washcd away by thc blood ol
Jcsus.
Vhat did thc 8uddha think ol animal or human sacrinccs:
uring his timc !ndian dcitics wcrc ocrcd animal sacrinccs just
as thc Christian God was and so thc 8uddha was quitc awarc ol
this crudc practicc. Howcvcr, hc considcrcd all typcs ol blood
sacrinccs to bc vulgar, crucl and usclcss.

Tc sacrincc ol horsc or man, thc PcgTrown
Ritc, thc Sacrincial rink, thc \ictory Ritc, thc
Vithdrawn 8olt, all thcsc ritcs arc not worth a
sixtccnth part ol having a hcart nllcd with lovc,
any morc than thc radiancc ol thc moon outshincs
thc stars (Anguttara Nikaya, 8ook ol ights,
Sutta No..).
Christians bclicvc that Jcsus sacrincial blood will wash away
thcir sins just as !ndians at thc timc ol thc 8uddha bclicvcd that
thcir sins could bc washcd away by bathing in holy rivcrs. Tc
8uddha criticizcd thc !ndian idca just as hc would havc criticizcd
thc Christian idca il hc had known about it. To bclicvc that
blood, watcr or any othcr cxtcrnal things can purily thc hcart
did not makc scnsc to thc 8uddha.
!n thc 8ahuka Rivcr, at Adhikakka, at Gaya, in thc
Sundrika, thc Sarassati, thc Payaga or thc 8ahumati
thc lool can wash constantly but cannot clcansc his
cvil dccds. Vhat can thc Sundrika, thc Payaga or
thc 8ahumati Rivcr do: Tcy cannot clcansc thc
angry, guilty man intcnt on cvil dccds. For thc purc
in hcart cvcry day is lucky, lor thc purc in hcart
cvcry day is holy (Majjhima Nikaya, Sutta No.,).
Tis bcing thc casc, bathing in holy rivcrs or sacrincial blood,
cvcn symbolically, is a poor substitutc lor purilying oncscll by
acting with intcgrity, kindncss and gcncrosity. Tc only sacrincc
that thc 8uddha askcd us to makc was to givc up our sclnshncss
and rcplacc it with lovc, wisdom and kindncss.

ovc
Vc arc told that God is lovc and thc 8iblc somctimcs mcntions
lovc as onc ol Gods attributcs. Howcvcr, thcrc arc dicrcnt typcs
ol lovc. A pcrson can lovc his or hcr own childrcn but hatc thc
ncighbors childrcn. Somconc might havc a strong lovc lor thcir
own country but a burning hatrcd lor anothcr country. Tough
wc may lovc somconc dccply, wc may, duc to changcd circum
stanccs, grow indicrcnt or cvcn hatclul towards thcm. Tis is
thc lowcr lcss dcvclopcd typc ol lovc which ordinary pcoplc lccl.
8ut thcrc is a highcr, morc univcrsal typc ol lovc than this. Tis
highcr typc ol lovc is callcd metta in 8uddhism and agape in
Christianity and is wcll dcscribcd in thc 8uddhist tcxts and also
in thc 8iblc. !n Corinthians wc rcad:
Lovc is paticnt, lovc is kind, it docs not cnvy, it docs
not boast, it is not proud, it is not rudc, it is not scll
sccking, it is not casily angcrcd, it kccps no rccord ol
wrongs (. Cor .:).
ocs God havc this highcr typc ol lovc: Lct us havc a look. Vc
arc told that lovc is paticnt. Paticncc is dcnncd as thc ability to
wait calmly lor a long timc, to control oncscll whcn angcrcd,
cspccially at loolishncss or slowncss. Vc havc alrcady sccn that
God gcts angry cvcry day (Ps ,:..) and that hc gcts angry vcry
quickly (Ps a:..). bviously hc has vcry littlc paticncc.
Vc arc told that lovc is kind. !s God kind: Plcasc takc up
your 8iblc, turn to cutcronomy a:.6 and rcad God dcscrib
ing in his own words just how crucl hc can bc. Tis shocking
passagc provcs bcyond all doubt that God is capablc ol truly tcr
riblc cruclty. bviously hc is not always vcry kind.
6 ,
Vc arc told that lovc docs not cnvy. nvy is ol coursc, vcry
similar to jcalousy and God oltcn dcscribcs himscll as ncrccly
jcalous. Hc says:
For thc Lord your God is a dcvouring nrc, a jcalous
God (cut :a).
Vc arc told that lovc docs not boast and is not proud. !s God
likc this: Ccrtainly thc 8iblc docs not givc us thc imprcssion
that hc is a modcst and rctiring dcity. Hc spcnds a lot ol timc
tclling Job how grcat hc is (Job c:.) and cnds by boasting ol
himscll that:
Hc looks down on all that arc haughty, hc is king ovcr
all that arc proud (Job .:).
Ncxt wc arc told that lovc is not casily angcrcd. Vc havc alrcady
sccn that God is vcry casily angcrcd.
Scrvc thc Lord with lcar and trcmbling, kiss his lcct
or clsc hc will gct angry and you will pcrish in thc way,
lor his wrath is quickly kindlcd (Ps a:..).
Finally wc arc told that lovc docs not kccp a rccord ol wrongs
that arc donc, that is, it soon lorgivcs and lorgcts. ocs God
kccp a rccord ol wrongs: Hc tclls us that hc will punish thc
childrcn, grandchildrcn and cvcn grcatgrandchildrcn ol thosc
who sin (cut :). !n ordcr to do this hc must kccp a rccord
ol thc wrongs that havc bccn committcd and long rcmcmbcr
thcm. Jcsus tclls us that God will ncvcr lorgivc thosc who insult
thc Holy Ghost (Lk .a:.c). Vc arc told that God casts sinncrs
and nonbclicvcrs into ctcrnal hcll. !n othcr words, hc rcluscs to
6 ,
cvcr lorgivc thcm. !n short, hc kccps a rccord lor ctcrnity ol thc
wrongs which havc bccn donc. Quitc clcarly, God docs not havc
thc highcst typc ol lovc.
Vhat about thc 8uddha: id hc cxhibit thc highcst typc
ol lovc: Tc nrst charactcristic ol this highcst kind ol lovc is
paticncc and thcrc is not onc incidcnt rccordcd in thc Tipitaka
ol thc 8uddha bcing impaticnt. vcn whcn hc was abuscd hc
rcmaincd calm and unrumcd. His cvcry action displays a calm,
strong paticncc. Vhcn Asurinda curscd and abuscd him hc
calmly rcplicd:
Hc who abuscs his abuscr is thc worsc ol thc two.
To rclrain lrom rctaliation is to win a battlc hard to
win. !l onc knows that thc othcr pcrson is angry but
rclrains lrom angcr oncscll, onc docs what is bcst lor
oncscll and thc othcr pcrson also. nc is a hcalcr ol
both (Samyutta Nikaya, Chaptcr Scvcn, Sutta No.).
Just as hc was always paticnt thc 8uddha was also lrcc lrom
angcr. vcn whcn his cousin cvadatta tricd to murdcr him hc
displaycd only pity and tolcrancc.
Vc arc also told that lovc is kind. Vas thc 8uddha kind:
Again thcrc is not thc slightcst hint ol thc 8uddha bcing any
thing othcr than kind and compassionatc not only to thosc
who acccptcd his tcachings but also to thc lollowcrs ol othcr
laiths, not only to thc good but also to thc cvil, not only to
humans but also to animals. Hc says:
nc should do no unkind thing that wisc mcn might
condcmn and onc should think, May all bcings bc
sccurc and happy. Vhatcvcr bcings thcrc arc, moving

or still, tall, middlcsizcd or short, grcat or small, sccn
or unsccn, whcthcr living lar or ncar, cxisting or not
yct comc into cxistcncc, may thcy all bc happy. nc
should not harm anothcr or dcspisc anyonc lor any rca
son. o not wish pain on anothcr out ol cithcr angcr or
jcalousy. Just as a mothcr would protcct hcr only child
cvcn at thc risk ol hcr own lilc, cvcn so, onc should
dcvclop unboundcd lovc towards all bcings in thc
world (Sutta Nipata, \crscs ..).
Tc 8uddha did not only tcach this but hc also practiscd cvc
rything hc taught. God tclls us that hc is jcalous and by this hc
mcans that hc is jcalous ol othcr gods and othcr rcligions. Hc
wants cvcryonc to worship and rcvcrc him alonc. So jcalous is
hc that hc says his dcvotccs should kill cvcn thcir own childrcn
il thcy worship othcr gods (cut .:6) and that God hatcs lol
lowcrs ol othcr rcligions.
! hatc thosc who cling to worthlcss idols (Ps .:6).
! gain undcrstanding lrom your prcccpts, thcrclorc !
hatc cvcry wrong path (Ps ..:.c).
Vas thc 8uddha jcalous ol othcr laiths: !ndccd, hc was not. A
man callcd Upali was a lollowcr ol thc Jain rcligion. Tc 8uddha
cxplaincd thc hamma to him altcr which hc dccidcd to bccomc
a 8uddhist. Tc 8uddha did not cxult nor was hc anxious to win
Upali. Rathcr, hc adviscd him to think carclully bclorc making
such an important dccision:
Makc a carclul invcstigation nrst, Upali. Carclul invcs

tigation is good lor wcllknown pcoplc likc yourscll
(Majjhima Nikaya, Sutta No.6).
Tc 8uddha thcn cncouragcd Upali to kccp ocring donations to
thc Jain rcligion. Hc said this bccausc hc was ablc to apprcciatc
thc good in othcr rcligions and bccausc hc was lrcc lrom cnvy
and jcalousy.
\acchagatta said to thc Lord, ! havc hcard it said that
you say that charity should only bc givcn to you, not to
othcr tcachcrs, to your disciplcs, not to thc disciplcs ol
othcr rcligions. Tcn thc Lord said, Tosc who say
this arc not rcporting my words, thcy misrcprcscnt mc
and tcll lics. Truly, whocvcr discouragcs anyonc lrom
giving charity hindcrs in thrcc ways. Hc hindcrs thc
givcr lrom doing good, hc hindcrs thc rcccivcr lrom
bcing hclpcd and hc hindcrs himscll through his mcan
ncss. (Anguttara Nikaya, 8ook ol Trccs, Sutta No.,).
vcn today many lundamcntalists and cvangclical will rclusc
to havc anything to do with nonChristians and rclusc to hclp
nonChristian charitics.
Tc 8uddha was not boastlul or proud, hc was not rudc
or scllsccking, hc was not casily angcrcd and hc did not kccp
a rccord ol wrongs that wcrc donc to him. From thc day ol his
cnlightcnmcnt, his cvcry thought, word and action was an cxprcs
sion ol lovc and compassion. As onc ol his contcmporarics said:
! havc hcard this said, To abidc in lovc is sublimc in
dccd, and thc Lord is prool ol this bccausc wc can scc
that hc abidcs in lovc (Majjhima Nikaya, Sutta No.).
c .
Somc ol thc 8iblc passagcs quotcd in this chaptcr arc rathcr
shocking, cvcn Christians nnd thcm disquicting. Vhcn wc
point out such passagcs to thcm thcy will say that thcy comc
mainly lrom thc ld Tcstamcnt and arc not as God rcally is
but how pcoplc at thc timc undcrstood him to bc. How amus
ing it is to discuss thc 8iblc with Christians! At onc momcnt
thc ld Tcstamcnt is Gods ctcrnal word and at anothcr it is
not. Vhcn thcy quotc thc ld Tcstamcnt to provc a point ol
dogma, it is authoritativc scripturc. Vhcn wc quotc somc ol
its many shocking passagcs, it is mcrcly a rccction ol pcoplcs
limitcd undcrstanding ol God.
c .
]au and ]iuion in Tc ifc of csus
T
hc singlc thing which makcs Christianity what it is, thc
loundation on which it rcsts, is Jcsus Christ, or rathcr,
claims about Jcsus Christ. Christians arc always making thc
most cxaggcratcd claims about this man, that hc was thc only
pcrson in history to claim to bc God, that only laith in Jcsus can
givc a pcrson pcacc and happincss, that thousands saw him risc
lrom thc dcad so it must bc truc, ctc. All thcsc claims sound vcry
imprcssivc and ccrtainly millions ol pcoplc bclicvc thcm. 8ut arc
thcy truc: Lct us havc a look.
id csus 8xi:
All Christians and cvcn most nonChristians assumc that Jcsus
was a rcal pcrson. Howcvcr, othcr than thc 8iblc itscll thcrc is
not a shrcd ol cvidcncc to show that hc cvcr cxistcd. According
to thc Gospcls Jcsus was a wcll known ngurc in !sracl (Mk, 6,.,
Lk, ,,.,). Givcn this claim it is strangc that hc is not mcntioncd
in any contcmporary Hcbrcw, Latin, Aramaic or Grcck litcraturc
or inscriptions. Tcrc is onc rclcrcncc to him in thc writings ol
thc historian Joscphus but all scholars now considcr this to bc a
latcr intcrpolation. Tc vcry lact that carly Christians committcd
this lorgcry suggcsts that thcy did so prcciscly bccausc thcrc was
so littlc that Jcsus cvcr livcd. Tis is not to say that hc didnt cxist
but only that thcrc is no indcpcndcnt cvidcncc that hc did.
+rophccics about and by csus
(.) vcry timc thcrc is a changc in thc turbulcnt politics ol thc
a
Middlc ast, lundamcntalist Christians will opcn thcir 8iblcs
and loudly proclaim that thc ncwcst crisis has bccn lorctold or
prophcsicd ccnturics ago. Tcsc socallcd prophccics arc bandicd
about lor a whilc and thcn quictly droppcd whcn thcy dont comc
to complction in thc way thc Christians claimcd thcy would.
Vhcn onc actually asks to havc a look at thcsc amazing prophc
cics onc can scc that thcy arc usually so vaguc and gcncral that
thcy could bc intcrprctcd to corrcspond to virtually any cvcnt.
For cxamplc, thc 8iblc says that bclorc Jcsus rcturn thcrc will
bc wars and rumors ol wars (Matt a:6) and as thcrc arc numcr
ous conicts going on now this is a sign that Jcsus is just about
to comc again. Tc problcm with this prophccy is that it could
rclcr to any pcriod in world history bccausc thcrc arc always a
lcw wars occurring somcwhcrc. Vhcn thc prophccics arc morc
cxplicit and clcar thcy arc usually wrong. For cxamplc, thc Holy
Ghost prcdictcd to Agabus that thcrc would soon bc a world
widc laminc (Acts, .., a.) 8ut thcrc is no rccord that such a
thing cvcr happcncd. Christians also claim that all thc cvcnts in
Jcsus lilc wcrc prophcsicd in thc 8iblc long bclorc hc was born
and thc lact that thcsc prophccics camc truc provcs that hc rcally
was thc Mcssiah. Lct us havc a look at somc ol thcsc supposcd
prophccics and scc il thcy arc as accuratc as Christians claim. !n
thc book ol !saiah in thc ld Tcstamcnt it says:
For to us a child is born, to us a son is givcn, and thc gov
crnmcnt will bc upon his shouldcr, and his namc shall bc
callcd Vondcrlul Counsclor, Mighty God, vcrlasting
Fathcr, Princc ol Pcacc. l thc incrcasc ol his govcrn
mcnt and ol pcacc thcrc will bc no cnd. (!s :6,).
Tis is supposcd to bc a prophccy lorctclling thc birth ol Jcsus.
a
8ut docs it: thcr than bcing born no cvcnt mcntioncd hcrc cvcr
happcncd to Jcsus. Tc govcrnmcnt was not on his shouldcrs, hc
was ncvcr callcd nor did hc call himscll by thc titlcs mcntioncd
hcrc and thcrc has bccn no morc pcacc sincc hc was born than
thcrc was bclorc. Tis is a lairly good cxamplc ol thc amazing
prophccics ol Christianity. 8clorc Jcsus birth an angcl is sup
poscd to havc prophcsicd that,
Tc Lord God will makc him a king, as his anccstor
avid was, and hc will bc thc king ol thc dcsccndants
ol Jacob lorcvcr (Lk .:a).
8ut il what thc 8iblc says is truc avid could not possibly havc
bccn Jcsus anccstor bccausc God, not Joscph, was Jcsus rcal
lathcr. Furthcr, avid was a king in a political scnsc whilc Jcsus
ncvcr bccamc a king in this way or in any othcr way similar to
avid. And nnally, thc dcsccndants ol Jacob (i.c. thc Jcws) ncvcr
acccptcd Jcsus as thcir king politically, spiritually or in any othcr
way and havc rcluscd to acccpt him to this day. So as bclorc this
prophccy is wrong on cvcry point. Again in !saiah it says:
Hc was opprcsscd, and hc was amictcd, yct hc opcncd
not his mouth, likc a lamb that is lcd to thc slaughtcr,
and likc a shccp that bclorc its shcarcrs is dumb, so hc
opcncd not his mouth. (!sa :).
Tis is supposcd to prophcsizc that whcn Jcsus was attackcd by
his opponcnts that hc would not rctaliatc. 8ut in thc Gospcls
Jcsus is portraycd as robustly dclcnding himscll against criticism
and loudly condcmning his cncmics. Hc curscd and criticizcd thc
Pharisccs whcn thcy opposcd him and according to John .:,
hc was anything but silcnt at his trial.

Vhcn thc Romans crucincd pcoplc thcy would nail thcm
to a cross, lct thcm hang thcrc lor somc timc and thcn nnally
brcak thcir lcgs, thcrcby incrcasing thc poor victims pain and
killing thcm. According to thc 8iblc, whcn thc Romans camc to
brcak Jcsus lcgs hc was alrcady dcad and so thcy did not bothcr
(Jn .:.). Tis, so Christians claim, was prophcsicd ccnturics
bclorc Jcsus in Psalm :ac whcrc it says that God will not lct
cvcn onc bonc ol thc Mcssiahs body bc brokcn. Unlortunatcly
Christians havc ovcrlookcd a vcry important lact. Although thc
boncs in Jcsus lcgs may not havc bccn brokcn, thc boncs in his
hands and lcct dcnnitcly wcrc. Vhcn thc nails wcrc drivcn into
Jcsus hands and lcct thcy must havc brokcn or crushcd scvcral
ol thc mctacarpal boncs.
Christians claim that Jcsus dicd and on thc third day rosc
lrom thc dcad and ol coursc thcy claim that this was prophcsicd
bclorc it happcncd. Tc supposcd prophccy says:
For as Jonah was thrcc days and thrcc nights in thc
whalcs bclly, so shall thc Son ol Man bc thrcc days
and thrcc nights in thc hcart ol thc carth (Matt .a:c).
8ut likc thc othcrs this prophccy is wrong. Jcsus dicd on Friday
(Good Friday) and supposcdly rosc lrom thc dcad carly on
Sunday morning (astcr Sunday). vcn a child can scc this is not
thrcc days and thrcc nights as thc prophccy says but onc day
and two nights. Anothcr problcm is that just bclorc Jcsus dicd
hc turncd to thc two criminals crucincd with him and said !
assurc you, today you will bc in Paradisc with mc. (Lk a:). Yct
according to thc prophccy Jcsus would bc in thc tomb lor thrcc
days and nights bclorc asccnding into hcavcn so how could hc

assurc thc two criminals that thcy would bc in hcavcn on thc day
hc dicd: 8ut it is not just prophccics about Jcsus that arc wrong,
thc prophccics hc himscll madc wcrc also wrong. Fundamcntalist
and cvangclical Christians arc always claiming that thc cnd ol
thc world is coming soon. Vhcrc do thcy gct this bizarrc idca
lrom: Tcy gct it lrom Jcsus. Hc bclicvcd and cxplicitly taught
that thc world would cnd within his own lilctimc or vcry soon
altcrwards.
! tcll you thc truth, this gcncration will ccrtainly not pass
away until all thcsc things havc happcncd (Lk a.:a).
8y this gcncration hc was obviously rclcrring to thc pcoplc hc
was addrcssing. n anothcr occasion hc again told thc pcoplc
who stood listcning to him that somc ol thcm would still bc alivc
whcn thc cnd ol thc world camc.
! tcll you thc truth, somc who arc standing hcrc will
not tastc dcath bclorc thcy scc thc Son ol Man coming
in his Kingdom (Matt .6:a).
n cvcry onc ol thcsc points Jcsus prophccics provcd to bc wrong.
Tc pcoplc who livcd at his timc havc bccn dcad lor a,ccc ycars
and thc world has not cndcd nor has Jcsus rcturncd. Jcsus dis
ciplcs nnishcd going through all thc citics in !sracl within a lcw
ycars ol Jcsus dcath and hc has still not rcturncd.
Tcsc and othcr cxamplcs provc that most ol thc supposcd
prophccics about and by Jcsus arc lalsc. 8ut cvcn whcrc a proph
ccy sccms to bc truc this docs not ncccssarily mcan anything. !t
can bc dcmonstratcd that whocvcr wrotc thc Gospcls dclibcratcly
invcntcd cvcnts in thc lilc ol Jcsus to makc thcm nt into what
6 ,
thcy thought wcrc prophccics about him. Vc will cxaminc onc
wcllknown cxamplc ol this. Scvcral hundrcd ycars bclorc Jcsus
thc ld Tcstamcnt was translatcd lrom Hcbrcw into Grcck, thc
languagc ol thc day. Vhcn a passagc in !saiah which prophcsizcs
that thc Mcssiah will bc born ol a young woman (!s ,:.) was
translatcd, thc word lor young woman (almah) was mistranslatcd
as virgin (parthenas). Vhcn thc authors ol thc Gospcls rcad this
thcy thought that to qualily to bc thc Mcssiah Jcsus mothcr had
to bc a virgin and so thcy labricatcd thc story ol thc virgin birth.
!n lact it only bccamc ncccssary to invcnt this story bccausc ol a
mistranslation. So it is not that prophccics lorctold cvcnts in Jcsus
lilc but rathcr that cvcnts wcrc labricatcd to nt into prophccics.
Tc irth of csus
Vc oltcn hcar lundamcntalist born again and cvangclical
Christians boast that no onc has cvcr lound a mistakc in thc
8iblc, just as wc will oltcn hcar thcm claim that thc 8iblc is thc
inspircd word ol God and thcrclorc inlalliblc. Considcring how
carclully thcy rcad thcir 8iblcs it is dimcult to know how such
claims can bc madc, much lcss bclicvcd.
Lct us havc a look at what thc 8iblc says about thc birth
ol Jcsus. !n onc placc wc arc told that ncws ol Jcsus impcnding
birth was convcycd to Joscph, Jcsus lathcr, in a drcam (Matt .:ac).
Tcn in anothcr wc arc told that thc ncws was givcn to Mary,
Jcsus mothcr, by an angcl (Lk .:a). Vhich ol thcsc two storics
arc truc: Vas it Joscph who got thc ncws or Mary: Christians
will say that thcy both got it but thcn why docs thc Gospcl ol
Matthcw lail to mcntion thc angcl appcaring to Mary and thc
Gospcl ol Lukc lail to mcntion Joscphs drcam: n onc hand
6 ,
wc arc told that Jcsus parcnts wcnt on a journcy bclorc thc baby
was born (Lk a:,) and on thc othcr that thcy wcnt on a jour
ncy altcr thc birth (Matt a:..). Vhich ol thcsc truc storics is
truc: Vhcn wc comc to whcrc Jcsus was actually born wc mcct
with morc contradictions. Vas Jcsus born at homc (Matt .:aa)
or was hc born in a mangcr at thc back ol an inn (Lk a:,): Ncxt
wc comc to Jcsus anccstry. Vc havc two lists ol all Jcsus anccs
tors on his lathcrs sidc but whcn wc look at thc namcs in thcsc
wc nnd almost no corrcspondcncc bctwccn thcm. Tcy do not
cvcn agrcc about thc namc ol Jcsus grandlathcr. nc says his
namc was Jacob (Matt .:.6) and thc othcr says his namc was Hcli
(Lk :a). Morcovcr, it is ridiculous to talk about Jcsus anccstors
on his lathcrs sidc and Jcsus bcing rclatcd to King avid (Matt .:
.), whcn not Joscph but God is supposcd to bc Jcsus rcal lathcr.
7as c a Qood Tcachcr:
At thc timc ol thc 8uddha thcrc was a rcligious scct callcd thc
Niganthas which lcll apart soon altcr thc dcath ol its loundcr
Nataputta.
And at his dcath thc Niganthas split into two par
tics, quarrclling and disputing, nghting and attack
ing cach othcr and using a war ol words. You would
havc thought that thcy wcrc disgustcd, displcascd and
rcpcllcd whcn thcy saw that thc doctrinc was so badly
prcscntcd, so poorly laid out and so inccctivc in calm
ing thc passions bccausc it had bccn taught by onc who
was not lully cnlightcncd and was now without guidc
or arbitcr (igha Nikaya, Sutta No.a).

!ntcrcstingly cnough, this was cxactly what happcncd as soon as
Jcsus dicd and lor cxactly thc samc rcasons. Jcsus is justly lamous
lor thc parablcs hc uscd to illustratc his idcas but at thc samc
timc hc oltcn lailcd to makc his mcaning clcar. Somctimcs this
was bccausc hc himscll was unclcar about his idcas and at othcr
timcs it sccms that hc was just a poor communicator. Vhat is
cvcn morc strangc is that Jcsus sccms to havc somctimcs dclib
cratcly obscurcd his mcssagc.
And whcn his disciplcs askcd him what thc parablc
mcant, hc said, to you it has bccn givcn to know thc
sccrcts ol thc Kingdom ol God: but lor othcrs thcy arc
in parablcs, so that sccing thcy may not scc, and hcar
ing thcy may not undcrstand (Lk :.c, Mk :.,.).
8ut thcy did not undcrstand this saying, and it was con
ccalcd lrom thcm, that thcy could not pcrccivc it: and
thcy wcrc alraid to ask him about this saying (Lk :).
Add to this dclibcratc obscurity thc numcrous contradictory idcas
in Jcsus tcachings and it is not hard to imaginc why his disciplcs
lcll into disagrccmcnt as soon as hc dicd. !n thc pistlcs thcrc arc
constant rclcrcnccs to thc bickcring and squabbling bctwccn thc
various lactions amongst thc carly Christians. Paul complaincd
that all thc churchcs in Asia turncd against him (a Tim .:.) and
that thcy rcluscd to takc his sidc in somc thcological argumcnt
(a Tim :..6). Hc tclls us ol his squabblc with Pctcr and thc
cldcrs ol thc church in Jcrusalcm (Gal a:...), ol how hc was
snubbcd by thc church at Philippi (. Tcss a:.ac), and ol coursc hc
accuscd his rivals ol not having rcal laith (a Tcss :.), ol tcach
ing anothcr Christ and ol not rcally knowing God (Tit .:.c.6).

John bittcrly complaincd that his opponcnts thrcw his supportcrs
out ol thc church (John .:.c). Paul madc a dcspcratc but lutilc
appcal lor harmony bctwccn thc carly Christians.
! appcal to you, brothcrs, in thc namc ol our Lord Jcsus
Christ, that you all agrcc with onc anothcr that thcrc
may bc no divisions bctwccn you and that you might
bc pcrlcctly unitcd in mind and thought (. Cor .:.c.a).
Vhat wcrc thc carly Christians squabbling ovcr: Just about
cvcrything. 8ut onc ol thc numcrous points ol disagrccmcnt
bctwccn thcm sccms to havc bccn on thc issuc ol whcthcr it was
ncccssary to bc circumciscd (Rom a:aa, Gal :a.a, Gal 6:.a.,
Phil. :a, Col. a:...). Paul was against it and callcd thosc who
disagrccd with him dogs (Phil :a), said that hc hopcd that
thcy would go all thc way and castratc thcmsclvcs (Gal :.a) and
hc warncd othcr Christians to kccp away lrom thcm (Tit .:.c).
All this is rcminisccnt ol modcrn Christians. Vhilc conndcntly
proclaiming that thcy alonc havc thc truth thcrc is almost no
agrccmcnt bctwccn thcm about what that truth is. Tcy havc split
into hundrcds ol mutually hostilc dcnominations, sccts, cults and
churchcs and cant cvcn sit down with cach othcr and worship
thc samc God togcthcr. For 8uddhists this is all vcry bcwildcr
ing. !l it is truc that Jcsus gospcl ol salvation is so clcar and il
it is truc that God communicatcs with and guidcs Christians
through praycr, why is it that thcrc is so much disagrccmcnt and
ill will among thcm:
Tc a _uppcr
Tc 8iblc givcs us almost no inlormation about thc lilc ol Jcsus
6c 6.
until hc startcd tcaching at about thc agc ol c. And cvcn altcr
his public ministry startcd thcrc is grcat conlusion about what
happcncd and whcn. For instancc, thc Gospcl ol John claims
that thc clcansing ol thc tcmplc took placc at thc bcginning ol
Jcsus ministry (Jn a:..), but thc Gospcl ol Lukc claims thc
clcansing took placc at thc cnd (Lk .:6). !n onc placc wc
arc told that Jcsus staycd in Pctcrs housc and thcn hcalcd a lcpcr
(Mk .:a), whilc in anothcr wc arc told that hc hcalcd thc
lcpcr and thcn wcnt in Pctcrs housc (Matt :.a, :.). n onc
hand wc arc told that thc ccnturion spokc pcrsonally to Jcsus
(Matt :), in a complctc contradiction to this wc arc told that
thc ccnturion scnt pcoplc on his bchall to spcak to Jcsus (Lk ,:.).
!n thc Gospcl ol Mark wc arc told that Jcsus lclt Tyrc and passcd
through Sidon on his way to thc Sca ol Galilcc (Mk ,:.). A look
at any map ol !sracl will show that this is quitc impossiblc as
Sidon is in anothcr dircction altogcthcr.
Christians will rcluctantly admit thcsc mistakcs but say
that thcy arc minor and ol no signincancc. Pcrhaps so, but thcy
do provc that thc 8iblc is not inlalliblc and il thc 8iblc makcs
mistakcs about what Jcsus did, it could just as casily makc mis
takcs about what hc said. 8ut cvcn whcn wc look at vcry impor
tant cvcnts in Jcsus lilc wc nnd conlusion. Lct us havc a look at
thc Last Suppcr. According to thc Gospcls ol Matthcw, Mark
and Lukc, Jcsus Last Suppcr took placc on thc Jcwish holy day
ol Passovcr (Matt a6:.,ac, Mk .:.a.,, Lk aa:,.). Tc Gospcl
ol John on thc othcr hand claims that it took placc on thc day
before Passovcr (Jn .:.). Matthcw, Mark, Lukc and John wcrc
supposcd to bc among thc disciplcs who attcndcd thc Last
Suppcr with Jcsus and thcy arc also supposcd to bc thc disciplcs
who rcmcmbcrcd and wrotc down all Jcsus tcachings. !l thcy
6c 6.
couldnt cvcn rcmcmbcr thc day ol thc Last Suppcr how do wc
know that thcy rcmcmbcrcd Jcsus tcachings corrcctly:
Tc Trial
Now wc will havc a look at that most important cvcnt in thc lilc
ol Jcsus, his trial. As dcscribcd in thc 8iblc thc trial is prcdictably
lull ol contradictions but it also raiscs many qucstions which arc
dimcult to answcr. Tc trial and thc cvcnts lcading up to it arc
usually dcscribcd by Christians likc this. Jcsus cntcrcd Jcrusalcm
riding on a donkcy to thc acclaim ol thc population ol thc city.
Hc was arrcstcd by thc hcnchmcn ol thc Jcwish pricsts who bcat
him and handcd him ovcr to thc Romans. Tc Roman govcrnor,
Pontius Pilatc, could nnd no guilt in Jcsus but thc Jcwish pricsts
kcpt insisting hc was guilty. Unablc to makc up his mind, thc
govcrnor dccidcd to ask thc crowd what thcy wantcd, cithcr thc
rclcasc ol Jcsus or a Jcwish rcbcl. Tc crowd cricd out lor thc
rclcasc ol thc rcbcl and thc crucinxion ol Jcsus. So Pilatc rcluc
tantly had him cxccutcd.
Could thc trial rcally havc procccdcd likc this: Lct us
havc a look. Vc arc told that whcn Jcsus rodc into Jcrusalcm
crowds ol dclightcd pcoplc grcctcd him, laying thcir cloaks on
thc road and praising him as thcir king (Mk ..:). 8ut only a
day latcr a hugc crowd wcrc scrcaming out lor him to bc cruci
ncd (Mk .:.a.). Tis suddcn changc lrom adulation to hatrcd
is hard to cxplain. Ncxt wc havc Jcsus brought bclorc Pontius
Pilatc. Tc 8iblc portrays Pilatc as a man who can nnd no guilt
in Jcsus but who is pushcd into crucilying him by thc Jcwish
pricsts. Tis is clcarly impossiblc. Tc Romans wcrc lamous lor
thcir strong and ccctivc govcrnmcnt, thcir judicial systcm was
6a 6
known lor its justicc and thcy did not scnd wcak, indccisivc mcn
to govcrn troublcsomc parts ol thc cmpirc. Vho could bclicvc
that a Roman govcrnor would allow thc pcoplc hc rulcd to makc
up his mind lor him and tcll him how to run his own court:
Tc 8iblc says that Pilatc askcd thc crowd whcthcr thcy wantcd
cithcr Jcsus or 8arabbas rclcascd (Lk a:..), and whcn thcy
said 8arabbas, hc was sct lrcc and Jcsus was cxccutcd. Now
crcdibility has bccn strctchcd to thc limit. Vc arc askcd to
bclicvc that a Roman govcrnor would cxccutc a man hc bclicvcd
to bc innoccnt and sct lrcc a rcbcl involvcd in murdcr and try
ing to ovcrthrow Roman rulc (Lk a:.). Tc Romans did not
conqucr and govcrn uropc, North Alrica and thc Middlc ast
by rclcasing dangcrous rcbcls. Tcy wcrc complctcly ruthlcss
with all who opposcd thcm. So thc Christian account ol Jcsus
trial is unconvincing.
!l wc rcad what Jcsus is supposcd to havc said at his trial
wc can scc that all thc accounts ol it arc labrications. According
to thc Gospcl ol Matthcw, Jcsus gavc no answcr, (Matt a,:.a)
and madc no rcply, not cvcn to a singlc chargc, to thc grcat
amazcmcnt ol thc govcrnor (Matt a,:.) during his trial. !n
a complctc contradiction to this thc Gospcl ol John claims
that Jcsus answcrcd chargcs, askcd qucstions and spokc much
during his trial (Jn .:,). Vhich ol thcsc two accounts is
truc: Vas Jcsus silcnt or did hc spcak: Likc thc Gospcl ol
John, thc Gospcl ol Lukc also claims that Jcsus spokc during
his trial. 8ut il wc comparc his account ol what was said with
Lukcs account wc nnd that almost cvcry scntcncc is dicrcnt
(Comparc Jn .:, with Lk aa:66,c). bviously, Christian
claims that thc 8iblc is an accuratc, rcliablc historical documcnt
arc complctcly untruc.
6a 6
7hat appcncd to udas:
Judas was thc disciplc who bctraycd Jcsus. Altcr hc had donc this
hc is said to havc dicd. 8ut how did hc dic: Hcrc, as with many
othcr incidcnts, thc 8iblc givcs us scvcral conluscd accounts.
According to Matthcw this is what happcncd:
Vhcn Judas, who had bctraycd him, saw that Jcsus was
condcmncd, hc was scizcd with rcmorsc and rcturncd
thc thirty silvcr coins to thc chicl pricsts and thc cldcrs.
! havc sinncd, hc said, lor ! havc bctraycd innoccnt
blood. Vhat is that to us, thcy rcplicd. Tats your
rcsponsibility!. So Judas thrcw thc moncy into thc
tcmplc and lclt. Tcn hc wcnt away and hangcd him
scll. Tc chicl pricsts pickcd up thc coins and said, !t
is against thc law to put this into trcasury, sincc it is
blood moncy. So thcy dccidcd to usc thc moncy to buy
thc pottcrs ncld as a burial placc lor lorcigncrs. Tat
is why it has bccn callcd thc ncld ol blood to this day
(Matt a,:).
lscwhcrc wc arc told a dicrcnt story.
Vith thc rcward hc got lor his wickcdncss, Judas bought
a ncld, thcrc hc lcll hcadlong, his body burst opcn and
all his intcstincs spillcd out. vcryonc in Jcrusalcm
hcard about this, so thcy callcd that ncld in thcir lan
guagc Akcldama, that is, ncld ol blood (Acts .:..).
Vas it Judas who bought thc ncld or was it thc chicl pricsts: id
Judas hang himscll or did hc lall down and havc his body burst
opcn:
6 6
csus a 7ords
Many Christian doctrincs arc bascd on a phrasc or scntcncc
which Jcsus is supposcd to havc spokcn. To provc thc truth ol
thcir bclicls lundamcntalist Christians will rush to thcir 8iblcs
and point somctimcs to a singlc scntcncc saying as prool. Tcy
assumc that cvcry phrasc, cvcry scntcncc, cvcry word in thc 8iblc
is cxactly what Jcsus said. Vc havc alrcady sccn that thc 8iblc is
quitc conluscd about what Jcsus did and said. !n lact cvcn Jcsus
last words havc not bccn accuratcly rccordcd. According to
Matthcw, Jcsus last words wcrc: My God, my God, why havc
you lorsakcn mc: (Matt a,:6). According to Mark hc just
gavc a loud cry and dicd (Mk .:,). According to Lukc hc said,
Fathcr, into your hands ! cntrust my spirit (Lk a:6). According
to John, Jcsus last words wcrc: !t is nnishcd. (Jn .:c). ncc
again wc havc discrcpancics and contradictions which makc it
impossiblc to know what Jcsus actually said.
Tc ycsurrcuion
Tc most important cvcnt in Jcsus lilc and thc corncrstonc ol
Christian laith is thc supposcd rcsurrcction ol Jcsus. Paul vcry
corrcctly said !l Christ has not bccn raiscd our prcaching is
cmpty and our bclicl comcs to nothing (! Cor, .,.) Vith
unusual lrankncss hc also admittcd that thc idca that Jcsus rc
surrcction can somchow savc sinncrs makcs no scnsc (. Cor, .,a.)
and that onc would havc to bc a lool to bclicvc it (. Cor, ,.).
Tc inlormcd 8uddhist would agrcc with Paul on this mattcr.
Vhcn Paul prcachcd about Jcsus rcsurrcction in Athcns, thc
cradlc ol logic, rcason and philosophy, pcoplc just laughcd at
6 6
him (Acts, .,,a). 8uddhists arc too politc to laugh at thc idca ol
rcsurrcction but thcy can nnd no good rcason why thcy should
bclicvc it. Lct us cxaminc what thc 8iblc says about thc rcsurrcc
tion. At this point thc rcadcr is adviscd to havc a 8iblc rcady and
to chcck thc rclcrcnccs
() Jesus Death
Matthcw says that as Jcsus dicd thc curtain in thc Tcmplc was
torc lrom top to bottom and othcr strangc things happcncd. 8ut
most cxtraordinary ol all hc claims that numcrous pcoplc who
had rcccntly dicd camc out ol thcir tombs and walkcd around in
Jcrusalcm (Matt, a,,a). !l this is truc it must havc bccn onc ol
thc most amazing days in history. Pcoplc must havc bccn talking
about it lor ycars. Ncws ol it must havc sprcad lar and widc and
at lcast somc ol thosc who camc back to lilc must havc writtcn
somcthing about thcir astonishing cxpcricncc. !t is vcry strangc
thcrclorc that this cvcnt is not mcntioncd in any ol thc historical
documcnts ol thc timc including cvcn thc othcr Gospcls.
() When did the Resurrection happen:
All lour Gospcls agrcc that thc cvcnts dcscribcd took placc carly
on Sunday morning (Matt a:., Mk .6:., Lk a:., Jn ac:.).
() Who went to the tomb:
Now thc problcms bcgin. Matthcw says that thc two Marys
wcnt to thc tomb (Matt a:.), Mark says that thc two Marys and
Salomc wcnt (Mk .6:.), Lukc says that thc two Marys, Joanna
and somc othcr womcn wcnt (Lk a:.c), and John says that Mary
wcnt alonc (Jn ac:.). Christians claim that thc 8iblc contains no
mistakcs but surcly thcrc arc a lcw mistakcs hcrc. Tcy claim that
66 6,
thosc who wrotc thc Gospcls wcrc inspircd by God as thcy wrotc,
but apparcntly not inspircd cnough to bc ablc to count propcrly.
() Was there an earthquake:
Matthcw tclls us that at that timc thcrc was a grcat carthquakc
(Matt a:a), but why do thc othcr thrcc Gospcls lail to mcntion
it: Surcly a grcat carthquakc, cspccially occurring at such a sig
nincant momcnt, would bc hard to lorgct. !t is lar morc likcly
that Matthcw just madc up thc story to add drama to his account,
in othcr words hc licd.
() How many angels:
Ncxt, Matthcw claims that an angcl appcarcd bclorc thc womcn,
rollcd back thc stonc door and sat upon it (Matt a:a). Hc also
says that thc guards wcrc so lrightcncd that thcy laintcd (Matt
a:). Marks story is quitc dicrcnt. Hc claims that thc door had
already bccn rcmovcd bclorc thc womcn arrivcd so thcy wcnt into
thc tomb and saw thc angcl insidc (Mk .6:). And hc docsnt
mcntion any guards. Lukcs story is cvcn morc invcntivc. Hc
claims that thc womcn wcnt into thc tomb and saw not onc but
two angcls (Lk a:). bviously somconc is not tclling thc truth.
John claims that Mary wcnt to thc tomb alonc, saw thc tomb
opcn, ran to gct thc othcr disciplcs and whcn thcy wcnt into
thc tomb shc waitcd outsidc. Altcr cvcryonc wcnt homc Mary
waitcd and as shc did two angcls appcarcd to hcr and thcn Jcsus
appcarcd although shc could not rccognizc him (Jn ac:.a.).
And it is on this garblcd cvidcncc that Christianity rcsts upon.
() Post-Resurrection Appearances
Tcrc arc scvcral accounts ol Jcsus appcaring to his disciplcs and
66 6,
othcrs altcr his supposcd rcsurrcction but all ol thcsc raisc morc
qucstions than thcy answcr. For cxamplc, Paul says that Jcsus
appcarcd to a crowd ol nvc hundrcd pcoplc, many ol whom hc
claimcd wcrc still alivc (. Cor, .,6). nc would think that having
nvc hundrcd cycwitncsscs to an cvcnt would bc conclusivc prool
that it actually happcncd. So it is strangc that Paul ncglccts to
givc thc namc ol cvcn onc ol thcsc witncsscs. !t is cqually strangc
that nonc ol thcm cvcr wrotc about what thcy saw. Strangcr still
is thc lact that this appcarancc is not mcntioncd in thc othcr
thrcc Gospcls. !t is wcll known that pcoplc tcnd to claboratc
thcir storics thc morc oltcn thcy rcpcat thcm and cvcn morc so
il thcy arc trying to imprcss or convincc othcrs. !t is also wcll
known that thosc who lic cant always rcmcmbcr thc lics thcy
havc told and cnd up contradicting thcmsclvcs. Tc accounts ol
Pauls cxpcricncc ol thc rcsurrcctcd Jcsus arc a good cxamplc ol
thcsc tcndcncics. First it is claimcd that Paul was blindcd by a
ash ol light and thcn hcard a voicc. His companions rcmaincd
standing and hcard thc voicc although thcy couldnt scc thc light
(Acts, ,). Latcr, whcn Paul rcpcats this talc, hc rcvcrscs it
saying that his companions lcll to thc ground (Acts, a6,.) and
saw thc light although thcy couldnt hcar thc voicc (Acts, aa,),
Furthcr, cach timc Paul rccounts what Jcsus is supposcd to havc
said to him it gcts a bit longcr and morc dctailcd (comparc Acts,
,6 with Acts, a6,..). Such arc thc doubtlul tcstimonics that
lorm thc loundations ol Christianity
() What Did Happen:
!l Jcsus didnt risc lrom thc dcad what did happcn to him: As
wc havc no cvidcncc apart lrom thc 8iblc wc will probably ncvcr
know but wc could makc an intclligcnt gucss. Vc know that
6 6
thcrc had bccn a lot ol troublc in Jcrusalcm, somc ol it causcd by
Jcsus himscll, and thc authoritics must havc bccn anxious to kccp
thc pcacc. !t is quitc possiblc that cithcr thc Jcwish pricsts or thc
Romans rcmovcd Jcsus body lrom thc tomb so that it could not
bccomc thc locus ol morc troublc. Tcrc is no morc cvidcncc lor
this sccnario than thcrc is lor thc Christian cxplanation but it is
a thousand timcs morc probablc and bclicvablc.
!l somconc camc to you saying that thcy saw a dcad man
comc to lilc, risc up into thc sky and disappcar into thc clouds,
you would probably bc vcry skcptical bccausc such things go so
much against ordinary cxpcricncc. !l you askcd il anyonc clsc
had sccn this happcn and thcy said cc pcoplc had witncsscd
it and you askcd lor thc namcs ol somc ol thcm but thcy wcrc
unablc to providc thc namc ol cvcn onc, you would probably
bccomc quitc suspicious. !l you thcn askcd whcn all this was
supposcd to havc happcncd and thcy said morc than c ycars
ago, you would dismiss thc wholc thing as a dclusion, a rumor or
a tall story. (According to Ncw Tcstamcnt scholars thc carlicst
account ol Jcsus lilc, thc Gospcl ol Mark, was writtcn about
c ycars altcr Jcsus dicd.)
7as csus Qod:
Christians claim that Jcsus was God. Lct us scc il thcrc is any
justincation lor this strangc claim. !l Jcsus rcally was God it is
vcry strangc that hc ncvcr said so. Tcrc is not one place in thc
wholc ol thc 8iblc whcrc Jcsus simply and unambiguously says,
! am God. Christians will objcct to this and say that Jcsus oltcn
callcd himscll or was callcd thc Son ol God. Howcvcr, thc 8iblc
clcarly shows that any good pcrson who had strong laith quali
6 6
ncd to bc callcd a Son ol God. For cxamplc, Jcsus callcd Adam
a son ol God (Lk :).
!t will happcn that in thc vcry placc whcrc it was said
ol thcm you arc not my pcoplc thcy will bc callcd
sons ol thc living God (Rom :a6).
Lovc your cncmics and pray lor thosc who pcrsccutc
you, that you may bc sons ol your lathcr in hcavcn
(Matt :).
You arc all sons ol God through laith in Christ Jcsus
(Gal :a6).
You arc Gods, you arc all sons ol thc most high (Ps a:6).
Jcsus is callcd Gods only bcgottcn son but cvcn this is not
uniquc. !n thc Psalms God says to King avid, You arc my son,
today ! havc bcgottcn you (Ps a:,) Furthcr, Jcsus distinctly said
that whcn hc callcd himscll a son ol God hc did not mcan hc was
God or rclatcd to God in a litcral scnsc. Vhcn thc Jcwish pricsts
criticizcd him lor claiming to bc cqual with God, Jcsus said:
!s it not writtcn in your law, ! havc said you arc gods:
!l hc callcd thcm gods to whom thc word ol God
camc and thc Scripturc cannot bc brokcn what
about onc whom thc Fathcr sct apart as his vcry own
and scnt into thc world: (Jn .c:6).
Christians will protcst that in thcsc quotcs son ol god is not
writtcn in capitals but whcn Jcsus makcs his claims capitals arc
uscd thus, Son ol God. 8ut capital lcttcrs to makc a phrasc
,c ,.
outstanding or to givc it cmphasis is an innovation ol modcrn
nglish. !n ancicnt Grcck and Aramaic, thc languagcs in which
thc Ncw Tcstamcnt was writtcn, capital lcttcrs wcrc ncvcr uscd
and so thc distinction bctwccn son ol god and Son ol God did
not cxist. Christians makc an cnormous luss about Jcsus claims
to bc a son ol God but as wc can scc, thcrc is absolutcly nothing
uniquc in this claim. Christians could say that thc tcrm Son ol
God is uscd in thc 8iblc in two dicrcnt ways as a titlc lor a
particularly holy pcrson and lor thc actual son ol God, Jcsus, who
was with God in hcavcn bclorc coming to carth. 8ut cvcn in this
sccond scnsc Jcsus was not uniquc. Tc 8iblc tclls us that God
had numcrous sons with him in hcavcn who latcr camc to carth
and livcd with humans just as Jcsus is supposcd to havc donc.
Vhcn mankind bcgan to incrcasc and sprcad all ovcr
thc carth and daughtcrs wcrc born to thcm, thc sons
ol God saw that thc daughtcrs ol mcn wcrc bcautilul,
so thcy took lor thcmsclvcs such womcn as thcy chosc
(Gcn 6:.)
!n thc 8iblc Jcsus is callcd thc Son ol Man morc than c timcs.
Yct thc 8iblc also tclls us that in thc cycs ol God thc Son ol Man
is nothing morc than a worm (Job a:6). How can Christians
claim that thc Son ol Man is God whcn thc 8iblc itscll says that
thc Son ol Man is nothing morc than a lowly worm:
Christians will thcn insist that Jcsus was callcd thc Mcssiah
and that this provcs hc was God. Tc Hcbrcw word mashiah ol
which thc Grcck translation is christos simply mcans anointcd
onc, and rclcrs to anyonc scnt by God to hclp thc pcoplc ol !sracl.
vcn a nonJcw could bc and somctimcs was callcd a Mcssiah.
,c ,.
Tc 8iblc cvcn calls thc pagan Pcrsian King Cyrus a Mcssiah
bccausc hc lct thc Jcws rcturn to thcir homcland (!s :.). So just
bccausc Jcsus was callcd thc Mcssiah docs not provc hc was God.
!n lact, throughout thc 8iblc Jcsus gocs out ol his way to makc
it clcar that hc was not God. Vhcn somconc callcd Jcsus good
tcachcr hc said:
Vhy do you call mc good: No onc is good cxccpt God
alonc (Lk .:.).
Now il Jcsus was God why would hc dcny that hc was good:
Vc arc told that Jcsus praycd but il hc was God why would hc
nccd to pray to himscll: And whcn Jcsus praycd, hc said to God,
not my will but yours (Lk aa:a). Quitc clcarly hc was making
a distinction bctwccn Gods will and his own. Jcsus said that no
onc has cvcn sccn God (Jn .:.), mcaning that whcn pcoplc saw
him thcy wcrc not sccing God. Again Jcsus said that hc can do
nothing without God.
! tcll you thc truth, thc Son can do nothing by himscll,
hc can only do what hc sccs thc Fathcr do (Jn :.).
8y myscll ! can do nothing, ! judgc only as ! hcar and
my judgmcnt is just, lor ! scck not to plcasc myscll but
him who scnt mc (Jn :c).
! can do nothing on my own but spcak just what thc
Fathcr has taught mc (Jn :a).
!l Jcsus was God hc could do anything hc wantcd to do and in
thcsc passagcs and dozcns ol othcrs hc is making it as clcar as
crystal that hc is onc thing and God anothcr. Jcsus said, Tc
,a ,
Fathcr is grcatcr than ! (Jn 14:28) cmphasizing again that hc was
not as grcat as God and thcrclorc dicrcnt lrom him. Hc says:
Anyonc who spcaks a word against thc Son ol Man
will bc lorgivcn, but anyonc who blasphcmcs against
thc Holy Spirit will not bc lorgivcn (Lk .a:.c).
Now il Jcsus and thc Holy Spirit wcrc thc samc, to blasphcmc
onc would bc thc samc as blasphcming thc othcr. !n thc 8iblc
wc arc told that no onc born ol a woman can bc purc (Job a:).
Jcsus was born ol a woman, his mothcr Mary, so hc likcwisc must
havc bccn impurc and il hc was impurc how could hc bc God:
Vc arc told that Jcsus was dcad lor thrcc days bclorc asccnding
into hcavcn. How can God possibly dic: Vho was looking altcr
thc univcrsc whilc hc was dcad: Jcsus said that at thc cnd ol thc
world hc would bc sitting at thc right hand ol God to judgc thc
world (Lk aa:6). !l Jcsus and God arc thc samc, how would it
bc possiblc lor thcm to sit bcsidcs cach othcr: To do this thcy
would havc to bc scparatc and dicrcnt. And anyway, avid is
dcscribcd as sitting on thc right hand ol God so to do this onc
docs not havc to bc anything othcr than a good human bcing
(Ps ..c:.). Vc arc told that Jcsus stands between God and man.
For thcrc is onc God and onc mcdiator bctwccn God
and mcn, thc man Jcsus Christ (. Tim a:).
Tis passagc clcarly statcs that Jcsus is not God lor il hc was, how
could hc stand between God and mcn: !t also spccincally calls
Jcsus a man (scc also Acts .,:c.). !n thc Gospcls ol Matthcw
and Lukc (Matt .:.6, Lk :a) wc arc givcn thc namc ol Jcsus
lathcr, his lathcrs lathcr, and so on, back through many gcn
,a ,
crations. !l God was rcally Jcsus lathcr, why docs thc 8iblc list
all Jcsus anccstors on his lathcrs sidc: Christians arc lorcvcr
claiming that Jcsus is God and at thc samc timc that hc is thc
son ol God. 8ut how is this possiblc: How can a lathcr bc his
own son and himscll all at thc samc timc: And to makc mattcrs
morc conluscd, thc Holy Spirit is brought in and wc arc askcd
to bclicvc that Jcsus, God and thc Holy Spirit arc all dicrcnt
and yct all thc samc. Tc Jcwish and !slamic conccpts ol God
arc much morc logical than this in that thcy say that God is
unambiguously unitary and onc.
Tc claim ol Christians that Jcsus is God contradicts what
thc 8iblc says, it gocs against common scnsc and it raiscs numcrous
logical problcms. Vhcrcas il wc scc Jcsus as hc was, an outstand
ing tcachcr, rclormcr and prophct, nonc ol thcsc problcms arisc.
o did csus bccomc Qod:
!t sccms inconccivablc today that a mcrc human bcing could
bc rcgardcd as a god but thc situation was vcry dicrcnt in thc
past. uring thc timc ol Jcsus !sracl was a land in political and
social turmoil. Most pcoplc wcrc ignorant and supcrstitious and
wild rumors wcrc rcadily listcncd to and bclicvcd. Tcrc wcrc
numcrous pcoplc passing thcmsclvcs ol as prophcts, mcssiahs,
wondcr workcrs and saviors ol thc Jcwish nation. Somc ol thcsc,
likc Simon Magus, wcrc apparcntly ablc to pcrlorm miraclcs
ncarly thc samc as thosc donc by Jcsus (Acts, ,,). thcrs
likc Tcudas and Judas thc Galilcan attractcd largc lollowings,
again just as Jcsus did (Acts, ,6, Acts, ,,). nc ol thcsc
charactcrs cvcn had a namc almost idcntical to Jcsus (Acts, .,6).
Vhcn Paul and his companions hcalcd a man in Lystra a hugc
, ,
crowd gathcrcd and bcgan worshiping thcm as gods. Paul was
horrincd and tricd to cxplain that hc and his lricnds wcrc only
humans but cvcn thcsc words could hardly kccp thc crowd lrom
ocring sacrinccs to thcm (Acts, .,.). Most Roman cmpcrors
wcrc considcrcd divinc altcr thcy dicd and tcmplcs wcrc built to
worship thcm in. Clcarly this was a timc whcn any charismatic
pcrson could attract a hugc lollowing and cvcn bc proclaimcd a
god. !t happcncd to othcrs and it happcncd to Jcsus too.
7as csus +crfcu:
!l a rcligious tcachcr wcrc pcrlcct wc would cxpcct thc bchavior
ol such a pcrson to bc unlailingly blamclcss, thcir tcachings to bc
humanc and practical and thcrc to bc consistcncy bctwccn what
thcy prcachcd and how thcy bchavcd. Jcsus ol coursc, dcnicd that
hc was pcrlcct (Lk .:.) but dcspitc this and all thc cvidcncc
in thc 8iblc, Christians continuc to claim that Jcsus was pcrlcct.
Tcy havc to do this bccausc thcy mistakcnly bclicvc that hc was
God and how can onc havc an impcrlcct god: 8uddhists bclicvc
that Jcsus was a good man as wcrc thc loundcrs ol thc othcr
grcat world rcligions but bccausc hc was not cnlightcncd likc thc
8uddha hc was ccrtainly not pcrlcct. Likc othcr uncnlightcncd
pcoplc hc somctimcs did wrong, somc ol thc things hc taught
wcrc impractical and somctimcs hc lailcd to practicc what hc
prcachcd. Lct us cxaminc thc cvidcncc.
Jcsus cthical tcachings arc oltcn dcscribcd as sublimc, lolty,
uttcrly pcrlcct, ctc. 8ut wcrc thcy: Lct us look at his tcachings
on divorcc. !n thc ld Tcstamcnt divorcc was allowcd undcr
ccrtain circumstanccs, which ol coursc is thc most humanc thing
to do whcn a couplc no longcr lovc cach othcr. 8ut Jcsus took an
, ,
cxtrcmc position on divorcc saying that it was allowablc only on
thc grounds ol adultcry:
!t has bccn said, Anyonc who divorccs his wilc must
givc hcr a ccrtincatc ol divorcc. 8ut ! tcll you that any
onc who divorccs his wilc, cxccpt lor marital unlaith
lulncss, causcs hcr to commit adultcry, and anyonc who
marrics a woman so divorccd also commits adultcry
(Matt 5:3132).
Tis tcrriblc tcaching has mcant that in Christian countrics
until rcccntly millions ol couplcs wcrc trappcd in unhappy
lovclcss marriagcs bccausc thcy wcrc unablc to gct a divorcc.
!t also mcant that countlcss womcn who did managc to gct a
divorcc lrom thcir husbands cvcn without committing adultcry
wcrc brandcd as adultcrcrs il thcy marricd again. Tis tcach
ing ol Jcsus alonc has causcd untold miscry and hcartbrcak.
Anothcr cxamplc ol Jcsus lar lrom pcrlcct tcachings is his
attitudc to moncy. Hc sccms to havc had a dccp rcscntmcnt
lor thc rich:
8ut woc to you that arc rich, lor you havc rcccivcd your
consolation. Voc to you that arc lull now, lor you shall
hungcr (Lk 6:aa).
Vhilc it is truc that thc rich arc somctimcs grccdy and thought
lcss (as arc thc poor) no mcntion is madc ol this. Tc rich arc
condcmncd simply bccausc thcy arc rich. ncc whcn a young
man prcsscd Jcsus lor an answcr to thc qucstion ol how hc could
havc ctcrnal lilc hc nnally said:
!l you would bc pcrlcct, go, scll what you posscss and
,6 ,,
givc it to thc poor and lollow mc and you will havc
trcasurc in hcavcn (Matt .:a.).
Hc cvcn wcnt so lar as to say that it is virtually impossiblc lor a
rich pcrson to go to hcavcn.
Truly, ! say to you, it will bc hard lor a rich man to
cntcr thc Kingdom ol Hcavcn. Again, ! tcll you, it
is casicr lor a camcl to go through thc cyc ol a ncc
dlc than lor a rich man to cntcr thc Kingdom ol God
(Matt .:aa).
Christians ol coursc havc ncvcr takcn any noticc ol thcsc sayings
ol Jcsus but il thcy did thc cconomics ol most Christian countrics
would collapsc and all thc good qualitics that honcst cntrcprc
ncurship can cngcndcr would disappcar. Tcsc rathcr impractical
and unlair idcas contrasts vcry sharply with thc 8uddhas atti
tudc to wcalth. Hc rccognizcd that wcalth honcstly carncd can
bc a sourcc ol goodncss and happincss.
Vhat is thc happincss ol owncrship: Hcrcin, a housc
holdcr has wcalth acquircd by cncrgctic striving, won
by strcngth ol arm and swcat ol brow, justly and law
lully won Vhcn hc thinks ol this, hc lccls happincss
and satislaction.
And what is thc happincss ol wcalth: Hcrcin, a housc
holdcr has wcalth justly and lawlully won, and with it
hc docs many good dccds. Vhcn hc thinks ol this, hc
lccls happincss and satislaction.
And what is thc happincss ol lrccdom lrom dcbt:
,6 ,,
Hcrcin, a houscholdcr owcs no dcbt largc or small to
anyonc, and whcn hc thinks ol this, hc lccls happi
ncss and satislaction (Anguttara Nikaya, 8ook ol Fivcs,
Sutta No..).
Tc 8uddha also undcrstood that with thc right attitudc thc
wcalthy can do grcat good with thcir moncy.
Vith wcalth acquircd by cncrgctic striving, won by
strcngth ol arm and swcat ol brow lawlully and justly,
a noblc disciplc makcs himscll, his mothcr and lathcr,
his wilc and childrcn, his scrvants and workmcn and
his lricnds and acquaintanccs chccrlul and happy hc
crcatcs pcrlcct happincss. Tis is thc nrst opportunity
scizcd by him, uscd lor good and appropriatcly madc
usc ol (Anguttara Nikaya, 8ook ol Fivcs, Sutta No..).
So rathcr than dismissing thc rich wholcsalc lrom thc rcligious
lilc as Jcsus did thc 8uddha taught thcm to carn thcir moncy
honcstly and to usc it lor thc bcncnt ol thcmsclvcs and thc gcn
cral community.
nc aspcct ol Jcsus tcachings that many thoughtlul pcoplc nnd
disturbing is his dcprcciation ol critical and indcpcndcnt think
ing. Hc praiscd morc highly thosc who bclicvcd without sccing
than thosc who askcd lor cvidcncc (Jh,ac,a). ncc hc said that
unlcss a pcrson bccomcs likc a littlc child thcy cannot cntcr thc
kingdom ol hcavcn (Matt, ., ) Small childrcn arc ol coursc
navc, trusting and oltcn bclicvc anything thcy arc told. 8ut how
arc wc going to scparatc truth lrom lalschood and right lrom
wrong with an attitudc likc this. !s it wisc to just blindly bclicvc
, ,
anything wc arc told: Tcrc arc many lalsc and cvcn cvil idcolo
gics bcing promotcd today and common scnsc dcmands that wc
scrutinizc in a vcry adult manncr bclorc acccpting thcm. Tc
8uddha always cncouragcd pcoplc to makc a carclul and through
inquiry bclorc bclicving any idcas, including his own. Vhcn thc
Kalamas said that thcy didnt know how to choosc bctwccn thc
various contcnding laiths hc said to thcm,
o not go by rcvclation, tradition, rumor, or thc sacrcd
scripturcs. 8ut whcn you yourscll know that a thing
is good, usclul and praiscd by thc wisc thcn acccpt and
practicc it (Anguttara Nikaya,.,6)
Anothcr problcm with Jcsus as an cthical tcachcr is thc numcr
ous important moral issucs hc lailcd to givc any guidancc about.
Slavcry lor cxamplc was a inhumanc and widcsprcad institution
during his timc and yct hc is complctcly silcnt about it. Hc says
nothing about racial discrimination, domcstic violcncc, war or
thc problcms ol alcohol and drugs. thcr crucial issucs likc
how socictics should bc govcrncd, thc administration ol justicc,
cconomics or mcdical cthics arc not addrcsscd cithcr. n thc
othcr hand thcrc arc numcrous idcas that Jcsus did tcach which
cvcn thc most cnthusiastic lundamcntalist Christians would
bc rcluctant to practicc or cvcn to agrcc with. Hc said that wc
should not rcsist thosc who do cvil although most pcoplc today
would say that not countcring cvil is thc hcight ol irrcsponsibil
ity (Matt,,). Hc taught that just to look at a woman with lust
amountcd to committing adultcry which prctty much makcs
cvcry malc on carth an adultcrcr (Mat,,a,). Hc said that il wc
call somconc a lool in a momcnt ol angcr that wc will bc con
, ,
dcmncd to ctcrnal hcll so prcsumably most ol us arc dcstincd lor
thc ncry lurnacc (Mat,,a.). Hc said that poor pcoplc will always
bc with us which is hardly an inccntivc to try to cradicatc povcrty
and dcpravation (Matt,a6,..). Hc cvcn said that il wc do wrong
with our hand or tonguc that you should cut thcm o which
sccms cxtrcmc by any standards (Matt, , c). !t should bc notcd
hcrc that somc carly Christians actually did takc thcsc words
ol Jcsus scriously and cut o thcir gcnitals whcn thcy couldnt
control thcir scxual dcsirc.
8ut thc tcaching ol Jcsus which has causcd morc problcms
than any othcr is his claim that hc and hc alonc can givc salva
tion (Jn .:6). !t lollows axiomatically lrom this that all othcr
rcligions lcad to thc only altcrnativc to salvation hcll and
arc thcrclorc cvil. Sadly, this claim by Jcsus is thc root ol that
vcry charactcristic Christian trait intolcrancc. Christianity has
always cquatcd disbclicl in Jcsus with cvil and has castigatcd non
bclicvcrs as godlcss, wickcd, stubborn, pagan, scocrs, lollowcrs
ol lalsc prophcts and idol worshippcrs (scc c.g. ! Pct, a:.aa).
o not bc yokcd togcthcr with unbclicvcrs. For what
do rightcousncss and wickcdncss havc in common: r
what lcllowship can light havc with darkncss: Vhat
harmony is thcrc bctwccn Christ and 8clial: Vhat
docs a bclicvcr havc in common with an unbclicvcr:
Vhat agrccmcnt is thcrc bctwccn thc tcmplc ol God
and idols: (a Cor 6:..6).
!n this passagc Paul asks what a Christian can possibly havc in
common with, lor cxamplc, a 8uddhist: For Paul as lor lunda
mcntalist and cvangclical Christians thc lact that thc 8uddhist
c .
may valuc and practicc lovc, compassion, charity, paticncc, humil
ity and truthlulncss just as hc himscll docs, counts lor nothing.
For thc lundamcntalist and cvangclical Christian thc singlc lact
that thc 8uddhist docs not bclicvc in Jcsus automatically puts
him on thc sidc ol wickcdncss and darkncss, hc is an idol wor
shippcr who should bc shunncd and who dcscrvcs to go to hcll.
Tis is thc grcat tragcdy ol Christianity thc strongcr thc
Christians laith, thc morc partisan, bigotcd and intolcrant hc
usually bccomcs. Vhat a rclicl it is to bc ablc to Takc Rclugc
in thc 8uddha and still bc ablc to rcspcct Lao Tzu, thc Prophct
Mohammcd, Krishna, Guru Nanak and othcr grcat rcligious
tcachcrs. How plcasant it is to bc ablc to communicatc with oth
crs without thc nccd to bc always trying to convcrt thcm. How
nicc it is to bc ablc to bc happy whcn onc sccs othcrs happy with
thcir rcligion. Fundamcntalist Christianity is intolcrant bccausc
it is obscsscd with Jcsus and cxcludcs cvcryonc who docs not
acccpt him. 8uddhism is tolcrant bccausc it trcasurcs wisdom
and compassion whcrcvcr thcy arc lound and it can cmbracc
anyonc who upholds thcsc virtucs.
cll
Jcsus taught at lcast two dicrcnt idcas about what happcns altcr
dcath. According to thc nrst whcn somconc dics thcy will bc
judgcd and thcn assigncd to cithcr hcavcn or hcll (Lk, .6, .a).
According to thc sccond whcn pcoplc dic thcy will rcmain in
thcir gravcs until Jcsus rcturns and only thcn comc bclorc him
to bc judgcd (Matt, a, .). Howcvcr, Jcsus was quitc clcar
that hcll is thc only altcrnativc to hcavcn that all thosc who do
not bclicvc in him and many othcrs too will go to hcll and that
c .
hcll is a placc ol ctcrnal punishmcnt. Vithout any doubt this
is thc most unattractivc ol all Jcsus tcachings. 8chind all his
gcntlcncss and his cxhortations to lovc and to lorgivc lurks thc
tcrriblc thrcat ol ctcrnal damnation.
Most libcral Christians arc vcry uncomlortablc with thcsc
idcas and try to makc thcm sound a littlc bcttcr by rationalizing
thcm. Firstly thcy will try to lrcc Jcsus or God lrom rcspon
sibility by saying that thcy do not scnd us to hcll but that wc
scnd oursclvcs thcrc by our cvil actions. Tis atly contradicts
thc 8iblc, which rcpcatcdly says that thc dcad arc judgcd bclorc
bcing assigncd to hcll. Tis judgmcnt is not an automatic proccss
but thc rcsult ol a conscious dccision on thc part ol Jcsus, God
or angcls acting on thcir bchall.
Furthcr, thc 8iblc makcs it clcar that it is not primarily our
actions that dctcrminc whcthcr wc go to hcavcn or hcll but our
bclicls. A good 8uddhist is dcstincd lor hcll whilc a Christian
who has bccn bad but latcr rcpcnts will go to hcavcn. Tc ncxt
way Christians try to cxplain away hcll is by saying that it is not
rcally a placc ol torturc and punishmcnt but ol purincation or
scparation lrom God. Again this dircctly contradicts thc 8iblc.
Jcsus dcscribcs hcll as an ctcrnal nrc that has bccn prcparcd by
thc cvil and his angcls! (Matt, a, .) and as a placc ol wail
ing and gnashing ol tccth whcrc thc dammcd cry out lor pity
and lor watcr to qucnch thcir burning thirst (Lk, .6, a). Jcsus
says that Gods ability to cast us into ctcrnal hcll should makc
us uttcrly tcrrincd ol him.
! tcll you my lricnds, do not lcar thosc who put to
dcath thc body and thcn can do no morc. ! will tcll
you who to lcar. Fcar Hc who altcr killing you is ablc
a
to throw you into hcll. Tis is who you should lcar
(Lk, .a, ).
Anothcr stratcgy is to say that all thcsc idcas arc not mcant to
bc takcn litcrally. 8ut why not: !l wc takc thc idca ol rcsurrcc
tion, salvation or thc incarnation on lacc valuc why shouldnt wc
do thc samc with thc idca ol ctcrnal hcll: Vhy arc Christians
so rcady to cndorsc somc ol Jcsus idcas but so rcluctant to
cvcn acknowlcdgc othcrs: l coursc thc rcason lor this is vcry
clcar. To thc modcrn mind thc conccpt ol ctcrnal hcll lor all
nonChristians sccms vindictivc, vcngclul, crucl and unjust.
Libcral Christians arc cmbarrasscd to admit that Jcsus could
havc conccivcd ol such idcas. vangclical and lundamcntalist
Christians arc lar lcss squcamish about hcll than thcir libcral
brcthrcn. Tcy arc only too happy to proclaim thc rcality ol
ctcrnal damnation and arc quick to tcll you that this will bc
your latc too il you do not bclicvc in Jcsus. !n this scnsc thcy
arc lcss plcasant than libcral Christians but at lcast morc truc
to what Jcsus taught.
_iraclcs
nc ol thc most bizarrc things about Jcsus wcrc thc miraclcs hc
is said to havc pcrlormcd. Tc most lamous ol thcsc was bring
ing Lazarus back lrom thc dcad. Lazarus had bccn dcad lor at
lcast lour days and was prcsumably in hcavcn, whilc his lamily
wcrc hcartbrokcn and gricving. !n raising him lrom thc dcad,
Jcsus ccrtainly dcmonstratcd his powcr but what did Lazarus and
his lamily gct out ol it: Lazarus was rcmovcd lrom hcavcn and
brought back to this valc ol tcars only to havc to dic all ovcr
a
again somc timc in thc luturc, whilc his lamily would havc to go
through gricving and distrcss all ovcr again (Jn ..:.).
To thc 8uddhist this miraclc, il it cvcn rcally happcncd,
sccms to bc unncccssary and cvcn crucl. How much morc prac
tical and humanc was thc 8uddhas approach to dcath. n onc
occasion a young mothcr namcd Kisagotami camc to thc 8uddha
with hcr dcad son, dcrangcd with gricl and plcading with thc
8uddha to givc hcr son somc mcdicinc. Full ol compassion thc
8uddha told hcr to go and gct a mustard sccd lrom a housc
whcrc no onc had cvcr dicd. !n thc proccss ol looking lor such
a sccd, Kisagotami gradually camc to rcalizc that dcath is an
intcgral part ol lilc and shc ovcrcamc hcr gricl (hammapada
Atthakatta, 8ook ,.). Jcsus pcrlormcd showy miraclcs which
sccmcd to lcavc pcoplc much as thcy wcrc. Tc 8uddha gcntly
and skilllully hclpcd pcoplc to undcrstand and acccpt thc rcal
ity ol dcath. Tis is what thc 8uddha mcant whcn hc said that
cducation is thc highcst miraclc (igha Nikaya, Sutta No...).
Anothcr miraclc whcrc Jcsus sccms to havc givcn littlc
thought to thc conscqucnccs ol what hc was doing was thc onc
hc supposcdly pcrlormcd at Godara. A man was posscsscd by
dcvils and just bclorc Jcsus cxorciscd thcm thcsc dcvils askcd him
to scnd thcm into a ncarby hcrd ol pigs. Jcsus obligcd, scnding
thc dcvils into thc pigs, which thcn rushcd scrcaming down thc
sidc ol a cli and into a lakc whcrc thcy all drowncd (Mk :..).
Tc posscsscd man must havc bccn vcry gratclul lor this but onc
wondcrs what thc owncrs ol thc pigs would havc thought. Tc
loss ol thcir animals would havc causcd thcm grcat nnancial
hardship. Not surprisingly, wc arc told that altcr this incidcnt
thc pcoplc lrom thc ncarby villagc camc to Jcsus and bcggcd him
to lcavc thcir tcrritory (Mk :.,). Notc that Matthcw tclls this

samc story but hc cxaggcratcs it, claiming that not onc but two
mcn wcrc cxorciscd (Matt :aa).
Tis supposcd miraclc also highlights Jcsus uttcr disrcgard
lor naturc. Hc could simply havc cxpcllcd thc dcvils but instcad
hc chosc to do it in a most crucl way by driving to thcir dcaths a
largc numbcr ol complctcly harmlcss and innoccnt animals. n
anothcr occasion hc uscd his miraculous powcrs to kill a ng trcc
simply bccausc it could not bcar lruit (Matt a.:.ac). Apparcntly
hc ncvcr considcrcd that animals could havc catcn its lcavcs, birds
could havc ncstcd in its branchcs, travclcrs could havc rcstcd in
its shadc and its roots would havc hclpcd prcvcnt crosion ol thc
soil by thc rain and wind which probably cxplains why thc trcc
had bccn lclt growing. No advantagc at all camc lrom killing thc
trcc it was littlc morc than an act ol wanton vandalism.
Vhilc somc ol Jcsus miraclcs wcrc pointlcss othcrs sccm
to havc vcrgcd on thc ridiculous. Vc arc told that oncc Jcsus was
invitcd to a wcdding. Altcr somc timc thcrc was no winc lclt to
drink so hc turncd scvcral largc jars ol watcr into winc (Jn a:...).
No doubt thc host must havc apprcciatcd not having to go out to
buy morc alcohol, but it docs sccm a bit incongruous that God
should incarnatc as a human, comc to carth and usc his powcrs
just so that pcoplc wouldnt run out ol drinks at thcir partics.
Inconsicncy
Vhat wc havc said abovc indicatcs that whilc somc ol Jcsus
tcachings wcrc good, othcrs wcrc crucl, impractical, and in somc
cascs just silly. And pcrhaps it is not surprising that not only havc
Christians oltcn lailcd to practicc Jcsus tcachings, but hc oltcn
also lailcd to practicc thcm himscll. Hc taught that wc should

lovc our ncighbor but hc sccms to havc problcms doing this him
scll. Hc bclicvcd that his tcaching could lcad pcoplc to hcavcn
and yct hc spccincally instructcd his disciplcs not to prcach thc
Gospcl to anyonc but his own pcoplc, thc Jcws.
o not go among thc Gcntilcs or cntcr any town ol
thc Samaritans Go rathcr to thc lost shccp ol !sracl
(Matt .c:6).
Vhcn a poor distrcsscd woman camc to Jcsus bcgging lor hclp hc
rcluscd to hclp hcr simply bccausc shc was not Jcwish. Tcaching
thc Gospcl to Canaanitcs was, hc said, likc taking lood lrom
childrcn and throwing it to dogs.
A Canaanitc woman lrom thc vicinity camc to him,
crying out, Lord, son ol avid, havc mcrcy on mc!
My daughtcr is sucring tcrribly lrom dcmonpos
scssion. Jcsus did not answcr a word. So his disciplcs
camc to him and urgcd him, Scnd hcr away, lor shc
kccps crying out altcr us. Hc answcrcd: ! was scnt
only to thc lost shccp ol !sracl. Tc woman camc and
knclt bclorc him, Lord, hclp mc! shc said. Hc rcplicd,
!t is not right to takc thc childrcns brcad and toss it to
thc dogs (Matt .:aaa6)
!t was only altcr strong urging lrom his disciplcs that hc nnally
dccidcd to hclp thc woman. So much lor loving oncs ncigh
bor. Jcsus taught that wc should lovc our cncmics, but again
hc sccmcd to havc dimcultics doing this. Vhcn thc Pharisccs
criticizcd him hc rcspondcd with a tiradc ol curscs and insults
(c.g. Jn 8:4247, Matt 23:1336). Jcsus said that wc should not
6 ,
judgc othcrs (Matt 7:12) and claimcd that hc himscll judgcd no
onc (Jn 8:15). 8ut dcspitc this hc was constantly judging and con
dcmning othcrs, oltcn in a harsh and swccping manncr (Jn 8:4247,
Matt 23:1316) !n conlormity with thc ld Tcstamcnt Jcsus taught
that wc must honor our mothcr and lathcr (Matt 19:19) but on
othcr occasions hc taught and practiscd thc cxact oppositc.
!l any onc comcs to mc and docs not hatc his own
lathcr and mothcr and wilc and childrcn and brothcrs
and sistcrs, ycs, cvcn his own lilc, hc cannot bc my dis
ciplc (Lk .:a6).
Tis dcmand that to lovc Jcsus wc must bc prcparcd to hatc oth
crs, cvcn our own parcnts, sccms to bc vcry much at odds with
thc idca ol honoring parcnts lct alonc with thc idca ol loving
our ncighbor. ncc Jcsus mothcr and brothcrs camc to scc him
whilc hc was prcaching only to bc rudcly rcbucd.
And his mothcr and brothcrs camc, and standing out
sidc thcy scnt to him and callcd him. And a crowd was
sitting about him, and thcy said to him, Your mothcr
and brothcrs arc outsidc, asking lor you. And hc
rcplicd, Vho arc my mothcr and my brothcrs: And
looking around on thosc who sat about him, hc said,
Hcrc arc my mothcr and brothcrs! (Mk :.).
ncc whcn his mothcr spokc to him, Jcsus snappcd at hcr:
woman, what havc you to do with mc: (Jn a:). And yct whilc
hc actcd likc this to his parcnts hc condcmncd thc Pharisccs lor
thcir supposcd hypocrisy ovcr thc law rcquiring that parcnts bc
honorcd (Matt .:6, Mk ,:.c.).
6 ,
!n somc instanccs, it is dimcult to accusc Jcsus ol lailing to
practicc what hc prcachcd lor thc simplc rcason that hc taught
contradictory things. Christians arc uscd to thinking ol him as
gcntlc Jcsus mcck and mild, bccausc ol his commands to turn
thc othcr chcck and to not rcsist an cvil. And indccd Jcsus
sccms to havc actcd likc this somctimcs. 8ut at othcr timcs hc
clcarly saw his rolc as a violcnt onc.
o not supposc that ! havc comc to bring pcacc on thc
carth. ! did not comc to bring pcacc but thc sword. !
havc comc to turn a man against his lathcr, a daugh
tcr against hcr mothcr, a daughtcrinlaw against hcr
mothcrinlaw, a mans cncmics will bc thc mcmbcrs ol
his own houschold (Matt .c:6).
Ccrtainly hc saw nothing wrong with using violcncc whcn hc
thought it was ncccssary. Vhcn hc saw thc moncy changcrs in
thc tcmplc hc lost his tcmpcr and lashcd out with violcncc.
So hc madc a whip out ol cords and drovc all lrom
thc tcmplc arcas: hc scattcrcd thc coins ol thc moncy
changcrs and ovcrturncd thcir tablcs (Jn a:.).
8clorc his arrcst Jcsus was cxpccting troublc so hc told his dis
ciplcs to prcparc thcmsclvcs by gctting wcapons.
!l you do not havc a sword scll your cloak and buy onc
(Lk aa:6).
Vhcn hc was arrcstcd thcrc was a nght during which onc ol
Jcsus companions rcachcd lor his sword, drcw it out and struck
thc scrvant ol thc high pricst, cutting o his car (Matt a6:.). !t

is vcry dimcult lor thc 8uddhist to rcconcilc such bchavior with
thc idca ol bcing pcrlcct. To rctaliatc against oncs accuscrs, to
losc oncs tcmpcr and to cncouragc othcrs to carry wcapons and
usc thcm sccm to ncgatc thc wholc idca ol moral pcrlcction.
Christians havc grcat dimculty undcrstanding why
8uddhists and othcr nonChristians cannot acccpt Jcsus as thcir
Lord and savior as thcy thcmsclvcs do. 8ut whcn wc rcad thc
lilc and tcachings ol thc 8uddha a man who smilcd at abusc,
rcmaincd calm whcn provokcd and who always discouragcd
violcncc thc rcason lor thcir rcjcction bccomcs clcar.
o uddhis _cc csus
Clcarly thcrc is much in thc lilc and tcachings ol Jcsus that
a 8uddhist would disagrcc with but cqually as much hc or
shc could admirc. So how do inlormcd 8uddhists scc Jcsus:
Firstly thcy think ol him as a grcat moral tcachcr on a par with
Conlucius, Mahavira, Kabir, Lao Tzu, Krishna or Guru Nanak.
His tcachings that cvokcs most admiration in 8uddhists is his
strcss on humility, lovc and scrvicc to othcrs. Tcsc idcas arc
vcry similar to what thc 8uddha taught somc cc ycars carlicr
and strikc a cord with all 8uddhists. Jcsus said that thc grcat
cst lovc is to givc oncs lilc lor oncs lricnd (Jn, ., .) and thc
8uddha taught cxactly thc samc thing (, !!!, .,). Vhcn Jcsus
said, o unto othcrs what you would likc donc unto you, wc
arc rcmindcd ol thc 8uddhas cxhortation Tink likc this, As
am ! so arc othcrs. As arc othcrs so am !, and harm nonc nor
havc thcm harmcd. Vhcn hc said, !n that you did it lor thc
lcast ol thcsc my brothcrs you did it lor mc (Matt, a, c), wc
immcdiatcly think ol thc 8uddhas words Hc who would nursc

mc lct him nursc thc sick. Sccondly, 8uddhists havc thc highcst
rcspcct lor Jcsus honcsty and intcgrity. Howcvcr inadcquatc his
idcas might havc bccn in somc way thcrc can bc no doubt that
hc was uttcrly sinccrc and bclicvcd dccply in what hc was doing.
Tirdly, 8uddhists sccs Jcsus as bcing worthy ol sympathy and
compassion. Tc accounts ol his bctrayal, his torturc, his trial
and nnally thc tcrriblc manncr ol his dcath arc dccply moving
and cvokc gcnuinc sorrow in all 8uddhists. Tcy cannot acccpt
thc Christian claim that Jcsus was God and as wc havc sccn,
thcrc is littlc cvidcncc that hc himscll cvcr madc this claim. 8ut
somc othcr claims madc about him nt into 8uddhist doctrincs
vcry wcll. According to 8uddhism all good pcoplc can bc rcborn
in thc hcavcn rcalm. Jcsus was clcarly a good pcrson, a vcry good
pcrson, and so 8uddhists agrcc whcn thc 8iblc says hc wcnt to
hcavcn altcr his dcath. 8uddhist also agrccs with thc 8iblc whcn
it says that Jcsus will comc again. Vhcn his lilc span in hcavcn
is ovcr Jcsus may wcll bc rcborn on carth again and continuc his
mission with cvcn morc lovc and wisdom than bclorc.
c .
, [ritiquc of Tc iblc
[
hristianity is a bookbascd rcligion. Tcrc is no cvidcncc
lor thc claims ol Christianity othcr than what is said in
thc 8iblc and this lact alonc makcs this book thc bcdrock ol
Christian doctrinc and laith. Today as in thc past lundamcntal
ist Christians havc pickcd through thc 8iblc arguing with cach
othcr ovcr thc mcaning ol its phrascs and words and havc tricd to
convincc nonChristians ol thc truth ol a book that thcy thcm
sclvcs cannot agrcc about. 8ut onc thing which all Christians
agrcc on is that thc 8iblc is Gods word not that it contains
Gods word, but that it is Gods word, an inlalliblc and complctc
rcvclation givcn to man by God. Vc will cxaminc this claim and
scc il it has any truth to it.
Is it Qods 7ord:
!l thc 8iblc rcally is Gods word it indicatcs that hc is a vcry
strangc dcity indccd. nc would cxpcct that thc crcator ol thc
univcrsc would only spcak to humans whcn hc had somcthing ol
grcat importancc to say and that what hc said would bc ol uni
vcrsal signincancc. Not so. Tc book ol Chroniclcs lor cxamplc
consists ol littlc morc than lists ol namcs ol pcoplc wc know littlc
or nothing about and who dicd thousands ol ycars ago. No com
mandmcnts, no cthical principlcs, no hints on how to livc propcrly
or to worship God just pagc altcr pagc ol usclcss namcs. Vhy
would God wastc his and our timc rcvcaling such things: And
what about thc Songs ol Solomon: Tis book consists ol a col
lcction ol crotic lovc poctry. ncc again, with thc world in such
a mcss onc would havc supposcd that God could havc thought ol
c .
somcthing morc important to say to humankind than this.
Tcn wc comc to thc Gospcls which rccount thc lilc ol
Jcsus. Vhy has God dccidcd to rcvcal thc wholc ol Jcsus biog
raphy, not oncc, but lour timcs and why has hc rcvcalcd what arc
quitc clcarly lour dicrcnt and contradictory vcrsions ol thc samc
story: Unlikc lundamcntalist cvangclicals, historians havc givcn
pcrlcctly plausiblc answcrs to thcsc qucstions. Tc 8iblc is not
a rcvclation lrom God, it is a compilation, a rathcr untidy com
pilation, writtcn by many dicrcnt pcoplc, ovcr many ccnturics,
changcd and cditcd lrom timc to timc and containing lcgcnds,
storics, gcncalogics, lablcs, sacrcd and sccular writings. !t is no
morc a rcvclation lrom God than arc thc !liad or thc dysscy,
thc Ramayana or thc Mahabharata.
Is thc iblc Inspircd:
Christians claim that although thc books ol thc 8iblc wcrc actu
ally writtcn by dicrcnt pcoplc, thcsc pcoplc wcrc inspircd and
guidcd by God as thcy wrotc. Vhilc contcmporary Christians
makc this claim, thc ancicnt authors ol thc 8iblc ncvcr did. For
cxamplc, Lukc says at thc bcginning ol his Gospcl,
!nsomuch as many havc undcrtakcn to compilc a nar
rativc ol thc things which havc bccn accomplishcd
among us it sccmcd good to mc also having lollowcd
all things closcly lor somc timc past, to writc an ordcrly
account lor you. (Lk .:.).
Nothing about bcing nllcd with thc spirit ol God cithcr bclorc or
whilc hc wrotc, hc simply says that othcrs had writtcn accounts
a
ol thc lilc ol Jcsus so hc thought it might bc a good idca il hc
wrotc somcthing also. !l hc was rcally inspircd by God to writc
his Gospcl why didnt hc say so: 8ut thc claim ol inspiration
is not just unsubstantiatcd, it also raiscs a vcry scrious problcm.
Christians arc always claiming that God spcaks to thcm in
praycr, that hc givcs thcm advicc and tclls thcm what to do. Tcy
claim that Gods voicc is vcry dircct, vcry clcar and vcry rcal. 8ut
il thcy really havc no doubt that God is communicating with
thcm thcn surcly his words should bc rccordcd and includcd in
thc 8iblc. Tc 8iblc contains words God spokc to Moscs, Joshua,
Matthcw, Mark, Pctcr and Paul so why shouldnt thc words hc
spcaks to modcrn day Christians bc includcd also: Christians
will balk at such a suggcstion which indicatcs that thcy arc not
so convinccd that thc words thcy hcar in thcir hcarts rcally do
comc lrom God altcr all.
Onc iblc or _cvcral:
!n ancicnt timcs thcrc was no standardizcd vcrsion ol thc ld
Tcstamcnt. icrcnt Jcwish groups and dicrcnt rcgions had
thcir own vcrsions. Tcrc wcrc thc Scptuagint, thc Aquila,
Tcodotions vcrsion and Symmachus vcrsion, all containing dil
lcrcnt tcxt and dicrcnt numbcrs ol books. Tc ld Tcstamcnt
uscd by modcrn Christians is bascd on thc Massonctic vcrsion
which only appcarcd altcr thc Jamnia Synod at thc cnd ol thc
.st ccntury ~.b. Tc Ncw Tcstamcnt did not appcar in its prcscnt
lorm until thc ycar c ~.b., ncarly lour hundrcd ycars altcr thc
dcath ol Jcsus. 8clorc that timc, thc Gospcls ol Tomas, thc
Gospcl ol Nicodcmus, thc Acts ol Pctcr, thc Acts ol Paul and
a dozcn othcr books wcrc all considcrcd canonical. !n c ~.b.
a
thcsc books wcrc simply cut out ol thc 8iblc bccausc thcy con
taincd tcachings that wcrc contrary to Christian thcology at that
timc. nc ol thc oldcst cxisting 8iblcs, thc Codcx Sinaiticus,
includcs thc pistlc ol 8arnabas, a book that is not includcd in
thc modcrn 8iblc. !l thcsc books wcrc considcrcd to bc rcvcla
tion lrom God by carly Christians why dont modcrn Christians
considcr thcm to bc so:
Vhcn wc look at thc 8iblcs uscd by modcrn Christians wc
nnd that thcrc arc scvcral dicrcnt vcrsions. Tc 8iblc uscd by thc
thiopian Church, onc ol thc most ancicnt ol all churchcs, contains
thc 8ooks ol noch and thc Shcphcrd ol Hcrmas which arc not
lound in thc 8iblcs uscd by Catholics and Protcstants. Tc 8iblc
uscd in thc Catholic Church contains thc books ol Judith, Tobias,
8anuch, ctc which havc bccn cut out ol thc 8iblc uscd in Protcstant
churchcs. Prol. H. L. rummingwright ol thc Southwcstcrn
8aptist Tcological Scminary in his introduction to thc 8iblc
cxplains how thcsc books camc to bc cut out ol thc Protcstant
8iblc. Tcsc books wcrc, hc says, in most Protcstant 8iblcs until
thc .th ccntury, whcn publishcrs, lcd by thc 8ritish and Forcign
8iblc Socicty voluntarily bcgan to omit thcm. ncc again, thcsc
books containcd idcas which thc churchcs did not likc so thcy just
ccnsurcd thcm. How can a book likc Judith bc thc inlalliblc word
ol God onc momcnt and not thc ncxt: Vhy arc thcrc so many
dicrcnt vcrsions ol Gods supposcd inlalliblc word: And which
ol thcsc dicrcnt vcrsions ol Gods word thc rcal onc:
,rc Tcrc _iakcs in thc iblc:
Vc havc sccn prcviously that thcrc arc many mistakcs in thc
8iblc but wc will havc a look at thrcc morc cxamplcs ol its inac

curacics. Today, cvcn schoolchildrcn know that thc carth movcs,
it movcs on its axis and at thc samc timc it movcs around thc sun.
Vc know that thc tcctonic platcs on thc carths surlacc movc also.
Tc 8iblc howcvcr, clcarly statcs that thc carth docs not movc. !n
. Chroniclcs .6:c thc 8iblc says, Tc world is nrmly cstablishcd,
it cannot bc movcd. (Scc also Ps :., 6:.c and .c:).
Hcrc, and in many placcs, thc 8iblc contradicts scicntinc
lact. 8ut thc 8iblc docs not just contradict scicncc it also con-
tradicts itself. Lct us havc a look at thc crcation story. !n thc nrst
book ol thc 8iblc it says that God crcatcd all thc plants and
trccs on thc third day (Gcn .:...), all birds, animals and nsh on
thc nlth day (Gcn .:aca) and nnally, man and woman on thc
sixth day (Gcn .:a6a,). Yct a littlc lurthcr on thc 8iblc givcs a
dicrcnt vcrsion ol thc crcation story saying that God crcatcd
man nrst (Gcn a:,), thcn all plants and trccs (Gcn a:), altcr that
all birds and animals (Gcn a:.) and only thcn did God crcatc
woman (Gcn a:a.aa). Tcsc two vcrsions ol thc crcation story
clcarly contradict cach othcr. Now lct us havc a look at thc story
ol Noahs Ark. !n onc placc in thc 8iblc wc arc told that Noah
took two ol cvcry animal and put thcm in thc ark (Gcn 6, .).
8ut latcr thc 8iblc says Noah took scvcn pairs ol all clcan animals
and birds and two ol all othcr crcaturcs and put thcm in thc ark
(Gcn ,:a). Again thc 8iblc is contradicting itscll. Fundamcntalist
Christians will objcct to all this saying that thcsc and thc numcr
ous othcr mistakcs in thc 8iblc arc only small and ol no signin
cancc. Howcvcr, only onc mistakc is rcquircd to show that thc
8iblc is not inlalliblc. Furthcr, il mistakcs can bc madc in small
mattcrs thcy can bc madc in important mattcrs. And nnally, onc
mistakc is prool cithcr that thc 8iblc is not thc word ol God or
that God is capablc ol mistakcs.

Is thc iblc ycliablc Tcimony:
Vc havc sccn that thc 8iblc is not inlalliblc and thcrclorc can
not bc a rcvclation. So il it is not Gods word whosc word is it:
Many ol thc books in thc 8iblc arc namcd altcr thc pcoplc who
arc supposcd to havc writtcn thcm. So thc Gospcl ol Matthcw is
supposcd to havc bccn writtcn by Matthcw, onc ol thc disciplcs
ol Jcsus. Tc Gospcl ol Mark is supposcd to havc bccn writtcn
by Mark, anothcr ol Jcsus disciplcs and so on.
Christians could claim that cvcn il thc 8iblc is not ncccs
sarily an inlalliblc rcvclation it is thc tcstimony ol rcliablc pcoplc,
Tcy could claim that Matthcw, Mark, Lukc and John kncw
Jcsus wcll, thcy livcd with him lor scvcral ycars, thcy hcard his
tcachings and thcy wrotc down what thcy saw and hcard and
that thcrc is no rcason lor thcm to lic or cxaggcratc. Tcrclorc,
Christians could claim that thc 8iblc is rcliablc tcstimony.
Howcvcr, lor tcstimony to bc rcliablc it must comc lrom rcliablc
pcoplc, pcoplc wc could trust, pcoplc lrom good backgrounds.
Vcrc thc disciplcs ol Jcsus such pcoplc: Lct us look. Somc ol
Jcsus disciplcs wcrc tax collcctors (Matt :), a dishoncst and dcspiscd
class with a wcll carncd rcputation lor corruption (Matt ., .,), oth
crs wcrc mcrc illitcratc nshcrmcn (Mk .:.6.,). Simon was a Zcalot
(Lk 6:.), a group ol mcn known lor thcir lanatical and oltcn violcnt
opposition to Roman rulc and likc many pcoplc involvcd in illcgal
politics hc uscd an alias and was also known as Pctcr (Matt .c:a).
Pctcr and Jamcs wcrc givcn thc nicknamcs 8oancrgcs mcaning
sons ol thundcr (Mk :.,) oncc again suggcsting thcir involvcmcnt
in violcnt politics. Vhcn Jcsus was arrcstcd his disciplcs wcrc car
rying swords and wcrc willing to usc thcm (Matt a6:.). Hardly thc
sort ol pcoplc with whom wc would lccl comlortablc.
6 ,
Anothcr thing that should makc us wary ol trusting thc
tcstimony ol Jcsus disciplcs is that thcy sccmcd to bc con
stantly misundcrstanding what Jcsus was saying (Mk :., 6:a,
:..,, :a, Lk :, :). Furthcr, thcy arc supposcd to havc
sccn Jcsus pcrlorm thc most amazing miraclcs and yct dcspitc
this thcy still doubtcd. !l cvcn thc pcoplc who kncw and saw
Jcsus didnt bclicvc how wc could who havc ncvcr sccn him bc
cxpcctcd to havc laith in him: Jcsus scoldcd his disciplcs and
callcd thcm mcn ol littlc laith (Matt :a6, .,:ac). Should wc
trust thc writings ol mcn who constantly lailcd to undcrstand
what was bcing said to thcm and whom cvcn Jcsus callcd mcn ol
littlc laith: How unrcliablc and laithlcss thc pcoplc who wrotc
thc 8iblc wcrc is bcst illustratcd by what thcy did just prior to
and during Jcsus arrcst. Hc askcd thcm to kccp watch but thcy
lcll aslccp (Matt a6:6). Altcr Jcsus was arrcstcd thcy licd
and dcnicd that thcy cvcn kncw him (Mk .:66,a), and altcr
his cxccution thcy simply wcnt back to thcir nshing (Jn a.:a).
And who bctraycd Jcsus in thc nrst placc: His disciplc Judas
(Matt a6:..6). Association with sinncrs, liars, traitors and lools
in ordcr to hclp thcm, as Jcsus did, is a good thing. 8ut should
wc bclicvc cvcrything such pcoplc say:
An cvcn morc disturbing thing about thc pcoplc who wrotc
thc 8iblc is just how many ol thcm wcrc posscsscd by dcmons or
dcvils lrom timc to timc. Mary Magdalcnc who latcr claimcd to
havc sccn Jcsus risc lrom thc dcad, had bccn posscsscd by scvcn
dcvils (Mk .6:). Satan cntcrcd into Judas (Lk aa:), tricd to gct
into Simon (Lk aa:.) and Jcsus oncc actually callcd his chicl
disciplc Pctcr Satan (Matt .6:a) suggcsting that hc too was
posscsscd by a dcvil at thc timc. Vhcthcr posscssion by dcvils
actually happcns or whcthcr it indicatcs scrious psychological dis
6 ,
ordcrs as modcrn psychiatrists bclicvc, cithcr way it indicatcs that
wc should trcat thc words ol Jcsus disciplcs with grcat caution.
7ho id 7ritc thc iblc:
Vc havc sccn that thc 8iblc is not inlalliblc, that it cannot bc a
rcvclation and that it is not thc tcstimony ol rcliablc, trustworthy
pcoplc. Vc will now show that thc 8iblc was not cvcn writ
tcn by thc pcoplc who arc supposcd to havc writtcn it. Lct us
havc a look at thc nrst nvc books in thc 8iblc, Gcncsis, xodus,
Lcviticus, Numbcrs and cutcronomy. Tcsc nvc books dcscribc
thc crcation ol thc world, Gods nrst rcvclation to man and thc
carly history ol thc tribc ol !sracl and arc supposcd to havc bccn
writtcn by Moscs. Tcy arc in lact, oltcn callcd Tc 8ooks ol
Moscs. Howcvcr, his authorship is clcarly impossiblc bccausc in
thcsc books wc havc an account ol Moscs dcath.
So Moscs thc scrvant ol thc Lord dicd thcrc in thc
land ol Moab according to thc word ol thc Lord, and
thcy buricd him in thc vallcy in thc land Moab oppo
sitc 8cth Pcor, but no man knows thc placc ol his bur
ial to this day (cut :6).
How could a pcrson writc an account ol his own dcath and
burial: Tc book ol cutcronomy at lcast, must havc bccn writ
tcn by somconc othcr than Moscs.
Now lct us havc a look at thc Ncw Tcstamcnt. Tc Gospcl
ol Matthcw is supposcd to havc bccn writtcn by Matthcw (tax
collcctor, doubtcr, man ol littlc laith), onc ol thc disciplcs ol
Jcsus. Yct wc can casily dcmonstratc that Matthcw could not
havc possibly havc writtcn this Gospcl. Vc rcad:

As Jcsus passcd on lrom thcrc hc saw a man callcd
Matthcw sitting at thc tax omcc and hc said to him,
Follow mc. And hc rosc and lollowcd him (Matt :).
Ncithcr now nor in thc past do pcoplc writc in thc third pcrson.
!l Matthcw had rcally writtcn this wc would cxpcct it to rcad:
As Jcsus passcd on lrom thcrc hc saw mc sitting at thc
tax omcc and hc said to mc, Follow mc. And ! rosc
and lollowcd him.
bviously this was not writtcn by Matthcw but by somc third
pcrson. Vho this third pcrson ! was wc do not know but 8iblc
scholars havc madc a gucss. !n thc prclacc to his translation
ol thc Gospcl ol Matthcw thc distinguishcd 8iblc scholar
J. 8. Phillips says:
arly tradition ascribcs this Gospcl to thc apostlc
Matthcw but scholars nowadays almost all rcjcct this
vicw. Tc author, who wc still can convcnicntly call
Matthcw has plainly drawn on a collcction ol oral tra
ditions. Hc has uscd Marks Gospcl lrccly, though hc
has rcarrangcd thc ordcr ol cvcnts, and has in scvcral
instanccs uscd dicrcnt words lor what is plainly thc
samc story.
Tis is a dccply disturbing admission cspccially coming lrom an
cmincnt Christian 8iblc scholar. Vc arc told that almost all
modcrn 8iblc scholars rcjcct thc idca that thc Gospcl ol Matthcw
was actually writtcn by Matthcw. Vc arc told that although thc
rcal author is unknown it is convcnicnt to kccp calling him
Matthcw. Ncxt wc arc told that whocvcr wrotc thc Gospcl ol

Matthcw has lrccly copicd much ol his matcrial lrom thc
Gospcl ol Mark. !n othcr words, thc Gospcl ol Matthcw is just
a plagiarism whcrc matcrial has bccn rcarrangcd and rcstatcd
in dicrcnt words. So apparcntly in thc Gospcl ol Matthcw
not only dont wc havc thc words ol God, wc dont cvcn havc
thc words ol Matthcw. To thcir crcdit, 8iblc scholars likc Prol.
Phillips lrccly admit thcsc and othcr major doubts about author
ship ol thc 8iblc but such admissions makc thc claim that thc
Gospcls wcrc writtcn by thc disciplcs ol Jcsus clcarly untruc.
_iakcs and ariations in thc iblc
!l wc look at thc bottom ol thc pagcs in most 8iblcs wc will nnd
many notcs. Tcsc notcs indicatc mistakcs, variations or doubtlul
rcadings in thc tcxt ol thc 8iblc and thcrc arc litcrally hundrcds
ol thcm. Somc ol thc mistakcs or variations consist ol only a lcw
words but somc ol thcm arc long passagcs (scc lor cxamplc thc
notcs to Lukc :6, John :, Acts a:6, . Corinthians :6,
..:,, a Corinthians .c:..). Also noticc that thc notcs to Mark
.6:ac mcntion that this long passagc is not lound in thc ancicnt
copics ol thc 8iblc. !n othcr words, this long passagc was addcd
at a latcr timc and has now bccn rcmovcd. How can born again
and lundamcntalist Christians honcstly claim that thcir 8iblc is
inlalliblc and without mistakcs whcn all thc mistakcs arc listcd
at thc bottom ol cach pagc:
!n thc Ncw Tcstamcnt Jcsus and his disciplcs oltcn quotc
thc ld Tcstamcnt in ordcr to makc a point or morc usually, to
attcmpt to provc that thc ld Tcstamcnt prophcsizcs cvcnts in
thc lilc ol Jcsus. 8ut whcn wc comparc thcsc quotcs with thc
original tcxt ol thc ld Tcstamcnt wc nnd that thcy arc almost
.cc .c.
always dicrcnt. Vc will usc hcrc thc Ncw !ntcrnational \crsion
ol thc 8iblc.
Old Testament
8ut you, 8cthlchcm phasthah, though you arc small
among thc clans ol Judah, out ol you will comc lor mc
onc who will bc rulcr ovcr !sracl, whosc origins arc
lrom old (Mic :a).
New Testament
8ut you, 8cthlchcm, in thc land ol Judah arc by no
mcans thc lcast among thc rulcrs ol Judah, lor out ol
you will comc a rulcr who will bc thc shcphcrd ol my
pcoplc !sracl (Matt a:6).
Tis quotation lrom thc ld Tcstamcnt in thc Ncw Tcstamcnt
contains not just dicrcnt words, it also changcs thc mcaning
ol thc original. Has Matthcw misquotcd thc ld Tcstamcnt
bccausc hc was not lamiliar with it and madc a mistakc: Has hc
dclibcratcly misquotcd in ordcr to altcr thc mcaning: r is thc
ld Tcstamcnt Matthcw uscd dicrcnt lrom thc onc wc havc
today: Tc Ncw Tcstamcnt quotcs thc ld Tcstamcnt dozcns
ol timcs and hardly a singlc quotc is accuratc. Christians will
protcst and say that thcsc changcs arc only minor and ol no
importancc. Pcrhaps so, but thcsc arc prools that thc 8iblc docs
contain mistakcs, contrary to what Christians say. Furthcr, il it is
truc as Christians claim that thc authors ol thc Ncw Tcstamcnt
wcrc inspircd by God as thcy wrotc it is vcry strangc that thcy
couldnt cvcn quotc thc ld Tcstamcnt accuratcly.
.cc .c.
[hanging thc ords +raycr
Just bclorc his dcath Jcsus taught his disciplcs thc Lords Praycr
and sincc that timc gcncrations ol Christians havc lcarncd this
praycr by hcart. 8ut anyonc who mcmorizcd it ac ycars ago will
havc to lcarn it again bccausc thc Lords Praycr has bccn changcd.
Vc will comparc thc original Lords Praycr lound in all 8iblcs
until about ac ycars ago with thc Lords Praycr now in thc Ncw
!ntcrnational \crsion ol thc 8iblc to show that Christians havc
cvcn tampcrcd with this most important tcaching ol Jcsus.
King James Version
ur Fathcr who art in hcavcn, hallowcd bc thy namc,
Ty kingdom comc, thy will bc donc on carth as it is in
hcavcn. Givc us this day our daily brcad, and lorgivc us
our trcspasscs as wc lorgivc thosc who trcspass against
us. And lcad us not into tcmptation, but dclivcr us lrom
cvil, lor thinc is thc kingdom and thc powcr, and thc
glory lorcvcr and cvcr. Amcn.
e New International Version
Fathcr, hallowcd is your namc, your kingdom comc.
Givc us cach day our brcad. Forgivc us our sins, lor wc
also lorgivc cvcryonc who sins against us. And lcad us
not into tcmptation (Lk ..:a).
Noticc that thcsc phrascs who art in hcavcn, thy will bc
donc on carth as it is in hcavcn, but dclivcr us lrom cvil, lor
thinc is thc kingdom and thc powcr, and thc glory lorcvcr and
cvcr. Amcn havc bccn rcmovcd lrom thc Lords Praycr. Ask
.ca .c
your cvangclical Christian lricnds why thcsc vcrscs havc bccn
cut out ol thc most lamous and important ol all Jcsus tcachings.
Ask thcm which ol thcsc two dicrcnt vcrsions ol thc Lords
Praycr is thc inlalliblc, unchanging word ol God. Ask thcm who
had knowlcdgc and wisdom cnough to tampcr with thc 8iblc.
You will nnd that thcy havc grcat dimcultics answcring thcsc
qucstions. Hcrc as clscwhcrc, thc rcadcr is cncouragcd to go to
a library or bookshop, nnd dicrcnt vcrsions ol thc 8iblc and
carclully comparc thcm. You will scc with your own cycs how
much thc 8iblcs dicr as thc rcsult ol tampcring, ccnsuring and
carclcss mistakcs.
ycmoving crscs from thc iblc
Prool that thc 8iblc has bccn tampcrcd with is lound on ncarly
cvcry pagc il onc looks carclully. Tc tcxt ol thc 8iblc is arrangcd
into chaptcrs which in turn arc dividcd into vcrscs. As you rcad
you will somctimcs noticc that onc or two vcrscs havc mystc
riously disappcarcd. Noticc that vcrscs and 6 havc bccn
dclctcd lrom chaptcr ol thc Gospcl ol Mark. Noticc also that
vcrsc , has bccn cut out ol chaptcr ol Acts and vcrsc a has
bccn rcmovcd lrom chaptcr . ol Mark. How can cvangclical,
lundamcntalist and born again Christians honcstly claim that
thcir 8iblc is thc inlalliblc and unchanging word ol God whcn
thcy cut out inconvcnicnt vcrscs and words:
_clcuivc Intcrprcting
Vhcncvcr lundamcntalists want to convincc us ol thc truth ol
thcir rcligion thcy will quotc lrom thc 8iblc bclicving as thcy
.ca .c
do that cvcry word ol it is litcrally truc. 8ut whcn wc quotc
lrom thc 8iblc to show that thcir rcligion is silly or illogical
(c.g. that smokc comcs out Gods nosc and nrc comcs out ol his
mouth, Ps .:,, or that donkcys can talk, Num aa:a) thc thcy
will say: Tats symbolic, its not mcant to bc takcn litcrally.
Fundamcntalist Christians arc vcry sclcctivc in how thcy intcr
prct thc 8iblc. Somc passagcs arc Gods word and litcrally truc
and othcr parts, usually thc cmbarrassing parts, arc not mcant
to bc takcn litcrally. ithcr thc 8iblc is Gods inlalliblc word or
it is not, onc cannot pick and choosc. And il indccd somc pas
sagcs arc mcant to bc takcn litcrally and othcrs arc not, how do
Christians dccidc which is which: !l thc storics about 8alaams
donkcy talking, Adam and vc cating thc applc or Moscs turn
ing his stick into a snakc arc not mcant to bc takcn litcrally, thcn
pcrhaps thc storics about Jcsus rcsurrcction arc only symbolic
and not mcant to bc takcn litcrally.
.c .c
uddhism Tc ogical ,ltcrnativc
I
l you havc no satislactory tcachcr, thcn takc this surc
hamma and practicc it. For hamma is surc and whcn
rightly undcrtakcn it will bc to your wcllarc and happincss lor
a long timc.
Tc uddha
Christianity is bascd upon ccrtain supposcd historical cvcnts (thc
virgin birth, thc rcsurrcction, ctc), thc only rccord ol which is an
allcgcdly rcliablc documcnt callcd thc 8iblc. !l thcsc cvcnts can
bc shown to havc ncvcr occurrcd or il thc documcnts rccording
thcsc cvcnts can bc shown to bc unrcliablc, thcn Christianity
will collapsc. !n this book wc havc shown that Christian claims
arc at bcst highly doubtlul and at worst dcmonstrably wrong.
Vhcn wc cxaminc thc tcachings ol thc 8uddha wc nnd an
cntircly dicrcnt situation. vcn il wc wcrc ablc to provc that thc
8uddha ncvcr cxistcd or that thcrc arc mistakcs in thc 8uddhist
scripturcs this would not ncccssarily undcrminc 8uddhism. Vhy
is this: 8ccausc 8uddhism is not primarily about thc historical
8uddha or about cvcnts which happcncd in thc past, rathcr, it
is about human sucring, what causcs that sucring, and how
it can bc ovcrcomc so that humans can bc lrcc, happy and radi
ant. !l wc wish to undcrstand or vcrily 8uddhism wc would not
havc to ick through scripturcs squabbling about thc mcaning
ol various words or phrascs. Rathcr, wc bccomc scnsitivc to our
own cxpcricncc. Lct us cxaminc thc lour principlcs which arc
thc doctrinal basis ol 8uddhism.
.c .c
7hcn c ic c arc ycborn
Christians bclicvc that whcn pcoplc dic thcy havc only onc ol
two possiblc dcstinics hcavcn or hcll. Tcy bclicvc that thcsc
dcstinics arc ctcrnal and that onc gocs to oncs dcstiny according
to Gods judgcmcnt. 8uddhism tcachcs that whcn pcoplc dic thcy
can havc a varicty ol dcstinics, hcavcn, hcll, thc spirit rcalm, as
a human bcing, as an animal, ctc. !t tcachcs that nonc ol thcsc
dcstinics is ctcrnal and that having nnishcd oncs lilc span in onc
ol thcsc rcalms onc will dic and pass to anothcr. !t also tcachcs
that oncs dcstiny is conditioncd by oncs kamma, that is, thc sum
total ol thc good or bad that onc has donc during oncs lilc. Tis
mcans that all good pcoplc, no mattcr what thcir rcligion, will
havc a good dcstiny. !t also mcans that cvcn thosc who havc donc
cvil will havc a chancc to bccomc good in somc luturc lilc.
Christians sco at thc idca ol bcing rcborn and say that thcrc
is no cvidcncc that such a thing happcns. 8ut thc idca ol rcbirth
is not that dicrcnt lrom what thcy bclicvc. !l pcoplc can bccomc
angcls in hcavcn altcr dcath, why cant thcy bccomc humans on
carth: And as lor cvidcncc, thcrc is ccrtainly no cvidcncc lor thc
Christian altcrlilc thcory whilc thcrc is at lcast somc cvidcncc that
pcoplc can bc rcborn (scc Twenty Cases Suggestive of Reincarnation,
Univcrsity Prcss ol \irginia, Charlottcsvillc U.S.A., .,).
ifc is _ucring
Tc ncxt principlc upon which 8uddhism is bascd is thc idca
that ordinary cxistcncc is sucring. Although Christians accusc
8uddhists ol bcing pcssimistic lor saying this, lilcs inhcrcnt
unsatislactorincss is connrmcd by thc 8iblc: !n thc world you
.c6 .c,
will havc tribulation (Jn .6:), Man is born to troublc as sparks
y upwards (Job :,), All things arc lull ol wcarincss (cc .:),
thc carth mourns and withcrs, thc world languishcs and with
crs, thc hcavcns languish togcthcr with thc carth (!s a:). 8ut
whilc thc 8iblc agrccs with thc 8uddha on this mattcr thc two
disagrcc on why sucring cxists.
Christianity rclics on what is plainly a myth to cxplain thc
origin ol cvil and sucring, claiming that thcy arc duc to Adam
and vc having catcn an applc. 8uddhism sccs sucring as a psy
chological phcnomcnon with a psychological causc wanting,
craving and dcsirc. And our experience tclls us that this is so.
Vhcn wc want somcthing and cannot gct it wc lccl lrustration
and thc strongcr thc wanting thc strongcr thc lrustration. vcn
il wc gct what wc want wc soon grow tircd ol it and bcgin to
want somcthing clsc. vcn physical sucring is causcd by crav
ing bccausc thc strong craving to livc causcs us to bc rcborn and
whcn wc arc rcborn wc bccomc subjcct to sickncss, accidcnts, old
agc, ctc. 8uddhism says that cvcn thc bliss ol hcavcn is impcr
mancnt and impcrlcct, a lact again connrmcd by thc 8iblc. Tc
8iblc tclls us that Satan was originally a hcavcnly angcl but that
hc rcbcllcd against God (i.c. hc was dissatisncd) and was cast
out ol hcavcn (i.c. cxistcncc in hcavcn nccd not bc ctcrnal). !l
having bccn in hcavcn onc can lall lrom that statc this provcs
that hcavcn is not pcrlcct and cvcrlasting as Christians claim
(scc !s, .:.a., !! Pct, a:, Judc, 6, Rcv, .a:).
_ucring can bc Ovcrcomc
Tc third principlc upon which 8uddhism is bascd is thc idca
that it is possiblc to bc lrcc lrom sucring. Vhcn craving and
.c6 .c,
wanting stop, oncs lilc bccomcs morc contcnt and happy and
at dcath onc is no longcr rcborn. Tis statc ol complctc lrcc
dom lrom sucring is callcd Nirvana and is dcscribcd by thc
8uddha as bcing thc highcst happincss (hammapada ac).
Christians oltcn mistakcnly think that Nirvana is a blank noth
ingncss and accusc 8uddhism ol bcing nihilistic. Tis misun
dcrstanding ariscs bccausc ol thcir inability to conccivc ol an
altcrlilc morc subtlc than thcir own naivc hcavcn a placc up
thcrc (Ps .:a, :a) with doors and windows (Gcn a:.,, Rcv :.,
a Kg ,:a, Mal :.c), whcrc God sits on a thronc (Rcv :a) sur
roundcd by angcls in bcautilul gowns with crowns on thcir hcads
playing trumpcts (Rcv :). Tc 8uddha catcgorically said that
Nirvana is not nihilistic.
Vhcn onc has lrccd thc mind, thc gods cannot tracc
him, cvcn though thcy think: Tis is thc conscious
ncss attachcd to thc cnlightcncd onc (8uddha). And
why: !t is bccausc thc cnlightcncd onc is untraccablc.
Although ! say this, thcrc arc somc rccluscs and rcli
gious tcachcrs who misrcprcscnt mc lalscly, contrary to
lact, saying: Tc monk Gotama (8uddha) is a nihil
ist bccausc hc tcachcs thc cutting o, thc dcstruction,
thc disappcarancc ol thc cxisting cntity. 8ut this is
cxactly what ! do not say. 8oth now and in thc past, !
simply tcach sucring and thc ovcrcoming ol sucring
(Majjhima Nikaya, Sutta No.aa).
8ut thc 8uddha also said that Nirvana is not thc crudc ctcrnal lilc
likc thc onc dcscribcd in Christianity. !t is an uttcrly purc and bliss
lul statc which no convcntional languagc can adcquatcly dcscribc.
.c .c
Christians somctimcs claim that 8uddhism contradicts
itscll bccausc in wanting to attain Nirvana onc is strcngthcning
thc vcry thing which prcvcnts onc lrom attaining it. Tis point
was raiscd at thc timc ol thc 8uddha and answcrcd by onc ol his
chicl disciplcs, Ananda.
A pricst askcd \cncrablc Ananda: Vhat is thc aim ol
living thc holy lilc undcr thc monk Gotama: !t is
lor thc sakc ol abandoning dcsirc. !s thcrc a way, a
practicc by which to abandon this dcsirc: Tcrc is
a way it is by mcans ol thc psychic powcrs ol dcsirc,
cncrgy, thought and considcration togcthcr with conccn
tration and cort. !l that is so, \cncrablc Ananda,
thcn it is a task without cnd. 8ccausc to gct rid ol onc
dcsirc by mcans ol anothcr is impossiblc. Tcn ! will
ask you a qucstion, answcr as you likc. 8clorc, did you
havc thc dcsirc, thc cncrgy, thc thought and considcra
tion to comc to this park: And having arrivcd, did not
that dcsirc, that cncrgy, that thought and that considcra
tion ccasc: Ycs, it did. Vcll, lor onc who has
dcstroycd thc dcnlcmcnts, oncc hc has won cnlightcn
mcnt, that dcsirc, that cncrgy, that thought and that
considcration hc had lor cnlightcnmcnt has now ccascd
(Samyutta Nikaya, 8ook Scvcn, Sutta No. .).
Tcrc is a 7ay to Ovcrcomc _ucring
Tc last ol thc lour principlcs which lorm thc basis ol 8uddhism
tclls us how to climinatc craving and so wc can bccomc lrcc lrom
sucring both in this lilc and in thc luturc. Tc nrst thrcc princi
plcs arc how thc 8uddhist sccs thc world and thc human prcdica
.c .c
mcnt whilc thc last principlc is what thc 8uddhist dccidcs to do
about it. And thc 8uddhist rcsponsc to sucring is to walk thc
Noblc ightlold Path. Tis practical and univcrsally valid systcm
ol training compriscs thc dcvclopmcnt ol Right Undcrstanding,
Right Tought, Right Spccch, Right Action, Right Livclihood,
Right ort, Right Mindlulncss and Right Conccntration. Vc
will look bricy at cach ol thcsc stcps.
yight Undcranding
!l wc pcrsist in bclicving that cvil and sucring arc duc to somc
thing Adam and vc oncc did or that thcy arc causcd by dcv
ils, wc will ncvcr bc ablc to ovcrcomc thcm. Vhcn wc comc to
undcrstand that wc inict sucring upon oursclvcs through our
ignorancc and craving wc havc takcn thc nrst stcp in ovcrcoming
that sucring. Knowing thc truc causc ol a problcm is thc bcgin
ning ol solving it. And it is not sumcicnt to just bclicvc wc
must try to understand. Undcrstanding rcquircs intclligcncc,
carclul obscrvation, wcighing up thc lacts and opcnncss.
yight Tought, _pccch and ,uion
Tc ncxt thrcc stcps on thc Noblc ightlold Path cmbody
8uddhisms cthical tcachings. Christians oltcn try to givc thc im
prcssion that thcirs arc thc only cthics which rcvolvc around gcn
tlcncss, lovc and lorgivcncss. Tc truth is howcvcr that cc ycars
bclorc Jcsus thc 8uddha taught a lovcccntcrcd cthic as good as
and in somc ways morc complctc than that ol Christianity. To
practicc Right Tought wc must nll our minds with thoughts ol
lovc and compassion.
..c ...
cvclop a mind lull ol lovc, bc compassionatc and
rcstraincd by virtuc, arousc your cncrgy, bc rcsolutc
and always nrm in making progrcss (Tcragata ,).
Vhcn with a mind lull ol lovc onc lccls compassion lor
thc wholc world abovc, bclow and across, unlimitcd
cvcrywhcrc, nllcd with innnitc kindncss, complctc and
wclldcvclopcd, any limitcd actions onc may havc donc
do not rcmain lingcring in oncs mind (Jataka ,,).
Just as watcr cools both good and bad and washcs away
all dirt and dust, in thc samc way you should dcvclop
thoughts ol lovc to lricnd and loc alikc, and having
rcachcd pcrlcction in lovc you will attain cnlightcn
mcnt (Jataka Nidanakatha .6.6).
!n practising Right Spccch wc should usc our words only in
ways which promotc honcsty, kindncss and pcacc. Tc 8uddha
dcscribcd Right Spccch likc this.
!l words havc nvc charactcristics thcy arc wcllspokcn,
not illspokcn, ncithcr blamcd nor condcmncd by thc
wisc, thcy arc spokcn at thc right timc, thcy arc truth
lul, thcy arc gcntlc, thcy arc to thc point, and thcy arc
motivatcd by lovc (Anguttara Nikaya, 8ook ol Fivcs,
Sutta .).
Vith a bcauty and comprchcnsivcncss typical ol thc 8uddha hc
dcscribcs thc pcrson who is striving to dcvclop Right Spccch
likc this.
Giving up lying, onc bccomcs a spcakcr ol thc truth,
..c ...
rcliablc, trustworthy, dcpcndablc, not a dcccivcr ol thc
world. Giving up slandcr, onc docs not rcpcat thcrc
what is hcard hcrc, or rcpcat hcrc what is hcard thcrc,
lor thc purposc ol causing divisions bctwccn pcoplc.
Tus, onc is a rcconcilcr ol thosc who arc dividcd and
a combincr ol thosc alrcady unitcd, rcjoicing in pcacc,
dclighting in pcacc, promoting pcacc, pcacc is thc
motivc ol his spccch. Giving up harsh spccch, onc
spcaks what is blamclcss, plcasant to thc car, agrccablc,
going to thc hcart, urbanc, plcasing and likcd by all.
Giving up usclcss chattcr, onc spcaks at thc right timc,
about thc lacts, to thc point, about hamma and dis
ciplinc, words worthy ol bcing trcasurcd up, scasonablc,
rcasoncd, clcarly dcnncd and conncctcd to thc goal
(igha Nikaya, Sutta No..).
Right Action rcquircs that wc avoid killing, stcaling and scxual
misconduct and practicc gcntlcncss, gcncrosity, scllcontrol and
hclplulncss towards othcrs.
yight ivclihood
To practicc Right Livclihood onc will do work which is cthically
wholcsomc and which produccs somcthing that docs not harm
socicty or thc cnvironmcnt. An cmploycr will pay his work
crs lairly, trcat thcm with rcspcct and makc surc thcir working
conditions arc salc. An cmploycc on thc othcr hand will work
honcstly and diligcntly (scc igha Nikaya, Sutta No. .). nc
should also usc oncs incomc rcsponsibly providing lor oncs
nccds, saving somc and giving somc to charity.
..a ..
yight 8ort
Christian bclicls about God and man makc human cort incon
scqucntial. Humans arc by naturc dcpravcd and cvil sinncrs.
How can man bc rightcous bclorc God. How can hc
who is born ol a woman bc clcan: (Job a:).
Tc hcart is dcccitlul abovc all things, and dcspcratcly
corrupt (Jcr .,:).
8cing nothing morc than a maggot (Job a:6) humans arc inca
pablc ol bcing good and cannot bc savcd through thcir own
corts but only by thc gracc ol God. 8uddhism by contrast,
sccs human naturc as primarily good and in thc right condi
tions morc likcly to do good than cvil (scc Milindapanha ). !n
Christianity humans arc hcld rcsponsiblc lor thc cvil thcy havc
donc throughout thcir livcs but thcy arc also hcld rcsponsiblc
lor and likcly to bc punishcd lor thc sins ol Adam and vc. !n
8uddhism pcoplc takc rcsponsibility only lor thcir own actions
and, as human naturc is basically good, this mcans that cort,
cxcrtion and diligcncc arc ol grcat importancc. Tc 8uddha
says:
Abandon wrong. !t can bc donc. !l it wcrc impossiblc
to do, ! would not urgc you to do so. 8ut sincc it can
bc donc, ! say to you: Abandon wrong. !l abandoning
wrong brought loss and sorrow, ! would not urgc you
to do so. 8ut sincc it conduccs to bcncnt and happi
ncss, ! urgc you: Abandon wrong. Cultivatc thc good.
!t can bc donc. !l it wcrc impossiblc to do, ! would not
urgc you to do so. 8ut sincc it can bc donc, ! say to you:
..a ..
Cultivatc thc good. !l cultivating thc good brought
loss and sorrow, ! would not urgc you to do so. 8ut
sincc it conduccs to bcncnt and happincss, ! urgc you:
Cultivatc good. (Anguttara Nikaya, 8ook ol Twos,
Sutta No. ).
yight _indfulncss and [onccntration
Tc last two stcps on thc Noblc ightlold Path jointly rclcr to
mcditation, thc conscious and gcntlc practicc ol nrstly coming
to know thc mind, thcn controlling it and nnally translorming
it. Although thc word mcditation occurs about twcnty timcs in
thc 8iblc, it to rclcr only to thc simplc practicc ol ruminating
ovcr passagcs lrom thc scripturcs (c.g. Josh .:). Tc 8iblc sccms
to bc almost complctcly dcvoid ol thc sophisticatcd mcditation
tcchniqucs lound in thc 8uddhist scripturcs. Conscqucntly whcn
Christians arc plagucd by cvil dcsircs or troublcd by stubborn
ncgativc thoughts about all thcy can do is pray hardcr. Tis
abscncc ol mcditation is also thc rcason why lundamcntalist and
cvangclical Christians so oltcn appcar agitatcd and lacking in
that quict dignity charactcristic ol 8uddhists. God says 8c still
and know that ! am God (Ps 6:.c) but Christians cant sccm
to sit still, lct alonc still thcir minds, lor a momcnt. God also
says Communc with your own hcart on your bcds and bc still
(Ps :) which is cxactly what 8uddhists do whcn thcy mcdi
tatc. 8ut cvangclical and born again Christian praycr mcctings
oltcn sccm to rcscmblc a rock conccrt in a lunatic asylum, with
thc pastor shouting and wildly gcsticulating whilc thc pcoplc in
thc congrcgation sway back and lorth, spcak in tongucs, writhc,
wccp and clap thcir hands.
.. ..
Tc grcat advantagc ol 8uddhism is that it not only adviscs
us to bc calm, pcacclul, lrcc lrom unruly dcsircs and scllawarc
but it also shows us how to dcvclop thcsc statcs. Tcrc arc mcdi
tations to inducc calm, to modily spccinc mcntal dcnlcmcnts, to
cncouragc positivc mcntal statcs and to changc attitudcs. And
ol coursc whcn thc mind is calm and lrcc lrom prcjudiccs, prc
conccivcd idcas and distorting passions it is morc likcly to scc
things as thcy rcally arc. !t is not surprising that many ol thc
mcditation tcchniqucs taught by thc 8uddha arc now bcing uscd
by psychologists, psychiatrists and counsclors.
.. ..
o to ,nscr thc 8vangclis
8
vangclical, born again and lundamcntalist Christians
oltcn ask 8uddhists qucstions with thc intcntion ol con
lusing or discouragc thcm. Vc will look at somc ol thcsc qucs
tions and commcnts and givc ccctivc 8uddhist rcsponscs to
thcm.
You do not believe in God so you cannot explain how
the world began.
!t is truc that Christianity has an cxplanation about how cvcry
thing bcgan but is this cxplanation corrcct: Lct us cxaminc it.
Tc 8iblc says that God crcatcd cvcrything in six days and that
on thc scvcnth day hc rcstcd. Tis quaint old story is nothing
but a myth and is no morc truc than thc Hindu myth that thc
gods crcatcd cvcrything by churning a sca ol milk or thc clas
sical bclicl that thc univcrsc hatchcd out ol a cosmic cgg. Somc
parts ol thc crcation myth arc plainly absurd. For cxamplc, it
is said that on thc nrst day God crcatcd light and darkncss but
only on thc lourth day did hc crcatc thc sun (Gcn .:..6). How
can thcrc bc day and night, light and darkncss without thc sun:
Tis crcation myth also contradicts modcrn scicncc which has
provcn how thc univcrsc bcgan and how lilc cvolvcd. Tcrc arc
no dcpartmcnts ol astronomy or biology in any ol thc worlds
univcrsitics which tcach thc crcation myth lor thc simplc rcason
that it is not bascd on lact. So whilc it is truc that Christianity
has an cxplanation lor how cvcrything bcgan it is nothing morc
than a quaint old lcgcnd.
..6 ..,
en what does Buddhism sat about how everything
began:
8uddhism has littlc to say on this subjcct and lor a vcry good rca
son. Tc aim ol 8uddhism is to dcvclop wisdom and compassion
and thcrcby attain Nirvana. Knowing how thc univcrsc bcgan
can contributc nothing to this task. ncc a man dcmandcd that
thc 8uddha tcll him how thc univcrsc bcgan. Tc 8uddha said
to him:
You arc likc a man who has bccn shot with a poison
arrow and who, whcn thc doctor comcs to rcmovc it,
says Vait! 8clorc thc arrow is rcmovcd ! want to know
thc namc ol thc man who shot it, what clan hc comcs
lrom, which villagc hc was born in. ! want to know
what typc ol wood his bow is madc lrom, what lcathcrs
arc on thc cnd ol thc arrow, how long thc arrows arc,
ctc., ctc. Tat man would dic bclorc all thcsc qucstions
could bc answcrcd. My job is to hclp you to rcmovc thc
arrow ol sucring lrom yourscll (Majjhima Nikaya
Sutta No. 6).
8uddhism conccntratcs on hclping us solvc thc practical prob
lcms ol living it docs not cncouragc usclcss spcculation. And il
a 8uddhist did want to know how and whcn thc univcrsc bcgan
hc would ask a scicntist.
Buddhism is impractical because it says you cannot
even kill an ant.
8clorc wc dclcnd 8uddhism against thc chargc ol bcing imprac
tical, lct us scc il Christianity is practical. According to Jcsus il
..6 ..,
somconc slaps us on thc chcck wc should turn thc othcr chcck
and lct thcm slap us thcrc also (Matt ,a). !l wc discovcr that
somconc has stolcn our pants wc should go out and givc thc
thicl our shirt as wcll (Matt :c). !l wc oursclvcs cannot rcsist
stcaling wc should cut o our hands (Matt :c). Vc could call
all thcsc tcachings impractical although Christians would prob
ably prclcr to call thcm challcnging. And pcrhaps thcy would bc
right. To turn thc othcr chcck whcn somconc assaults us is not
casy. !t rcquircs that wc control our angcr and doing this hclps
to dcvclop paticncc, humility, nonrctaliation and lovc. !l wc
arc ncvcr challcngcd wc will ncvcr grow. Tc 8uddha askcd us
to havc rcspcct lor all lilc, cvcn lor humblc crcaturcs. As with
turning thc othcr chcck, this is not always casy. Crcaturcs such
as ants can bc an irritating inconvcnicncc. Vhcn wc takc thc
prcccpt not to kill and try to practicc it wc arc challcngcd to
dcvclop paticncc, humility, lovc, ctc. So in asking us to rcspcct
all lilc, 8uddhism is no morc impractical than Christianity and
it is ccrtainly morc compassionatc.
e Buddha is dead so he cannot help you.
8uddhists somctimcs havc dimculty rcsponding ccctivcly whcn
Christians say this to thcm. Howcvcr, il wc know hamma
wcll it will bc quitc casy to rclutc it bccausc likc most Christian
claims about 8uddhism, it is bascd upon misundcrstandings.
Firstly, thc 8uddha is not dcad, hc has attaincd Nirvana,
a statc ol uttcr pcacc and lrccdom. Tc othcr namc thc 8uddha
givcs Nirvana is thc cathlcss Statc (amita) bccausc altcr onc
attains it onc is no longcr subjcct to birth or dcath. l coursc
Nirvana is not thc naivc ctcrnal lilc dcscribcd in thc 8iblc whcrc
thc body is rcsurrcctcd and whcrc angcls sing. !n lact it is so sub
.. ..
tlc that it is not casy to dcscribc. Howcvcr, it is not noncxistcncc
as thc 8uddha makcs vcry clcar (Majjhima Nikaya Sutta No.,a,
Sutta Nipata, vcrsc .c,6).
!t is cqually untruc to say that thc 8uddha cannot hclp us.
uring his lorty ycar carccr thc 8uddha cxplaincd in grcat dctail
and with mastcrly clarity cvcrything wc nccd to attain Nirvana.
All wc nccd to do is to lollow his instructions. Tc 8uddhas words
arc as hclplul and as valid today as whcn hc nrst spokc thcm. l
coursc thc 8uddha docsnt hclp us in thc samc way as Christians
claim Jcsus hclps thcm and lor a vcry good rcason. !l a studcnt
kncw that during thc cxams hc could ask thc tcachcr lor thc
answcrs to thc cxam qucstions hc would ncvcr study and consc
qucntly would ncvcr lcarn. !l an athlctc kncw that by mcrcly asking
lor it thc judgc would givc him thc prizc, hc would ncvcr bothcr to
train and dcvclop his body. Simply giving pcoplc cvcrything thcy
ask lor docs not ncccssarily hclp thcm. !n lact, it guarantccs that
thcy will rcmain wcak, dcpcndcnt and lazy. Tc 8uddha pointcd
us to Nirvana and told us what provisions wc would nccd lor thc
journcy. As wc procccd, wc will lcarn lrom our cxpcricnccs and
our mistakcs, dcvcloping strcngth, maturity and wisdom as wc
procccd. Conscqucntly whcn wc nnish our journcy wc will bc
complctcly dicrcnt pcrsons lrom whcn wc startcd. 8ccausc ol
thc 8uddhas skillul hclp wc will bc lully cnlightcncd.
So whcn Christians say thcy that thc 8uddha cant hclp
us this is quitc wrong. 8ut it also implics two things: that Jcsus
is alivc and that hc can and will hclp us. Lct us look at thcsc
two assumptions. Christians claim that Jcsus is alivc but what
cvidcncc is thcrc ol this: Tcy will say that thc 8iblc provcs that
Jcsus rosc lrom thc dcad. Unlortunatcly statcmcnts writtcn by a
lcw pcoplc thousands ol ycars ago dont provc anything. A statc
.. ..
mcnt in thc Mahabharata (onc ol thc Hindu holy books) says
that a saint had a chariot which could y. 8ut docs this provc that
thc ancicnt !ndians invcntcd thc airplanc: l coursc it docs not.
Tc ancicnt gyptian scripturcs say that thc god Khnum crcatcd
cvcrything out ol clay which hc shapcd on a pottcrs whccl. ocs
this provc that cvcrything which cxists is just mud: l coursc it
docs not. A passagc in thc ld Tcstamcnt cvcn says that a man
namcd 8alaam had a donkcy which could talk. !s that conclusivc
cvidcncc that animals can spcak: l coursc it is not. Vc cannot
uncritically acccpt claims madc in thc 8iblc any morc than wc
can uncritically acccpt claims madc in othcr sacrcd books. Vhcn
wc cxaminc 8iblc claims about Jcsus supposcd rcsurrcction wc
nnd vcry good rcasons why wc should not bclicvc thcm. !n lact,
thc 8iblc actually provcs that Jcsus is not alivc. Just bclorc hc was
crucincd hc told his disciplcs that hc would rcturn bclorc thc last
ol thcm had dicd (Matt .c:a, Matt .6:a, Lk a.:a). Tat was
accc ycars ago and Jcsus has still not rcturncd. Vhy: bviously
bccausc hc is dcad.
Tc sccond assumption is that Jcsus always rcsponds whcn
you pray to him. !t is vcry casy to provc that this is not truc.
Christians dic lrom sickncss, sucr lrom mislortuncs, havc cmo
tional problcms, givc in to tcmptations ctc just as nonChristians
do and dcspitc thc lact that thcy pray to Jcsus lor hclp. ! havc a
lricnd who had bccn a dcvout Christian lor many ycars. Gradually
hc bcgan to doubt and hc askcd his pastor lor hclp. Tc pastor
instructcd him to pray and cvcn got mcmbcrs ol thc church to
pray lor him. Yct dcspitc all thcsc praycrs to Jcsus lor strcngth
and guidancc my lricnds doubts incrcascd, hc cvcntually lclt thc
church and latcr bccamc a 8uddhist. !l Jcsus is rcally alivc and
rcady to hclp why do Christians havc just as many problcms as
.ac .a.
nonChristians do: Vhy didnt Jcsus answcr my lricnds praycrs
and hclp him to rcmain a Christian: bviously bccausc hc is dcad
and unablc to hclp. Tcrc is cvcn cvidcncc in thc 8iblc that hc
cannot hclp pcoplc. ncc Jcsus appcarcd to Paul and promiscd
that hc would protcct him lrom both thc Jcws and thc pagans
(Acts.a6, .,) but wc know that Paul was cvcntually cxccutcd by
thc Romans. Vhy didnt Jcsus protcct Paul: bviously bccausc
hc is dcad and cant hclp.
!n answcr to this objcction Christians will say that thcrc
arc pcoplc who can tcstily that thcir praycrs havc bccn answcrcd.
!l this is truc, it is also truc that thcrc arc Muslims, Taoists,
Sikhs, Hindus, Jcws, and cvcn thc lollows ol tribal rcligions who
can say thc samc thing.
Unlike Christianity, Buddhism is so pessimistic.
According to Vcbstcrs ictionary, pcssimism is thc bclicl that
cvil in lilc outwcighs thc good. !t is intcrcsting that Christians
accusc 8uddhism ol bcing pcssimistic bccausc thc idca that cvil
is morc pcrvasivc than good is onc ol thc ccntral doctrincs ol
Christianity. Two ol thc lundamcntalist Christians lavoritc 8iblc
quotcs arc All havc sinncd, all havc lallcn short ol Gods glory
(Rom :.c) and Surcly thcrc is not a rightcous man on carth who
docs good and ncvcr sins (cc ,:ac). Tc doctrinc ol riginal
Sin tcachcs that all human bcings arc sinncrs, incapablc ol lrcc
ing thcmsclvcs ol sin and that thc cvil in us is strongcr than thc
good (Rom ,:.a). Christians will say that whilc this is truc
wc can bc lrcc lrom sin il wc acccpt Jcsus. Tis may bc so but it
is still thc casc that Christians lccl thcy nccd Jcsus bccausc thcir
vicw ol human naturc is so uttcrly ncgativc and pcssimistic.
8uddhism on thc othcr hand has a vcry dicrcnt not to
.ac .a.
say morc rcalistic vicw ol human naturc. Vhilc lully rccogniz
ing mankinds potcntial lor cvil, 8uddhism tcachcs that wc can
conqucr cvil and dcvclop good through our own corts.
Abandon cvil! nc can abandon cvil! !l it wcrc imposs
iblc to abandon cvil, ! would not ask you to do so. 8ut as
it can bc donc, thcrclorc ! say, Abandon cvil! Cultivatc
thc good! nc can cultivatc what is good! !l it wcrc
impossiblc to cultivatc thc good ! would not ask you to
do so. 8ut as it can bc donc, thcrclorc ! say, Cultivatc
thc good! (Anguttara Nikaya, 8ook ol ncs).
Vhcthcr onc agrccs with this bclicl or not, onc could ccrtainly
not say that it is pcssimistic.
Jesus teaches us to love but Buddhism encourages us to
be cold and detached.
Tis is not truc. Tc 8uddha says that wc should dcvclop a warm
caring lovc towards all living bcings.
Just as a mothcr would protcct hcr only child cvcn at thc
risk ol hcr own lilc, cvcn so onc should cultivatc uncon
ditional lovc to all bcings (Sutta Nipata, vcrsc .c)
!n cvcry scnsc lovc is as important in 8uddhism as it is in
Christianity and is cmphasizcd just as much. Tcrc is howcvcr
somcthing which somcwhat spoils thc lundamcntalist Christians
practicc ol lovc. Tcir loud insistcncc that only they lovc, that thc
quality ol their lovc is supcrior to that ol othcrs and thcir constant
disparagcmcnt ol and scomng at othcrs corts to practicc lovc,
makcs thcm appcar thoroughly invidious. So pctty and jcalous
.aa .a
arc somc Christians that thcy cannot acknowlcdgc or apprcciatc
a quality as bcautilul as lovc il it is lound in nonChristians.
You claim that when we die we are reborn, but there is
no proof of this.
8clorc rcsponding to this claim lct us cxaminc both thc Christian
and 8uddhist altcrlilc thcorics. According to Christianity, God
crcatcs a ncw soul that bccomcs a human bcing, livcs its lilc
and thcn dics. Altcr dcath thc soul will go to ctcrnal hcavcn il
it bclicvcd in Jcsus or to ctcrnal hcll il it did not. According to
8uddhism, it is impossiblc to lathom thc ultimatc bcginning ol
cxistcncc. ach bcing livcs its lilc, dics and thcn is rcborn into a
ncw cxistcncc. Tis proccss ol dying and bcing rcborn is a natu
ral onc and can go on lorcvcr unlcss thc bcing attains Nirvana.
Vhcn a bcing docs attain Nirvana in this lilc thcir undcrstand
ing and conscqucntly thcir bchavior altcrs and this changcs thc
proccss which causcs rcbirth. So instcad ol bcing rcborn into a
ncw cxistcncc thc bcing attains nnal Nirvana. Nirvana is not
cxistcncc (to cxist mcans to rcspond to stimuli, to grow and dccay,
to movc in timc and spacc, to cxpcricncc oncscll as a scparatc,
ctc.) and it is not noncxistcncc in that it is not annihilation. !n
othcr words cach bcings cxistcncc is bcginninglcss and cndlcss
unlcss Nirvana is attaincd and until that timc cxistcncc has no
othcr purposc than to cxist.
Tcrc is littlc cvidcncc lor cithcr ol thcsc two thcorics.
Howcvcr, thcrc arc scvcral logical and moral problcms with thc
Christian thcory which arc abscnt lrom thc 8uddhist thcory
and which makc thc lattcr morc acccptablc. Christianity sccs
cxistcncc as having a bcginning but no cnd whcrcas 8uddhism
sccs it as cyclic. Naturc ocrs no cxamplcs ol proccsscs which
.aa .a
havc a bcginning but no cnd. Rathcr, all thc natural proccsscs
wc obscrvc arc cyclic. Tc scasons go and rcturn again ncxt
ycar. Rain lalls, ows to thc sca, cvaporatcs, and lorms clouds
which again lall as rain. Tc body is madc up ol thc clcmcnts wc
ingcst as lood, whcn wc dic thc body brcaks down and rclcascs
its clcmcnts into thc soil, whcrc thcy arc absorbcd by plants and
animals which wc again cat to build thc body. Tc plancts circlc
thc sun and cvcn thc galaxy containing our solar systcm slowly
rcvolvcs. Tc 8uddhist thcory ol rcbirth is in harmony with thc
cyclic proccsscs wc scc throughout naturc whcrcas thc Christian
thcory is not.
Christians claim that God crcatcd us lor a purposc so
wc can bclicvc in him, obcy him and bc savcd. !l this is so it is
vcry dimcult to cxplain why cach ycar millions ol unborn babics
naturally abort and millions ol othcr babics arc born dcad or
dic within thc nrst lcw ycars ol thcir livcs. Furthcr, millions ol
pcoplc arc born and livc thcir wholc livcs with scvcrc mcntal
rctardation, unablc to think cvcn thc most simplc thoughts. How
do all thcsc pcoplc nt into Gods supposcd plan: Vhat purposc
can God havc in crcating a ncw lilc and thcn lctting it dic cvcn
bclorc it is born or soon altcr its birth: And what happcns to
all thcsc bcings: o thcy go to ctcrnal hcavcn or ctcrnal hcll: !l
God rcally crcatcd us with a plan in mind, that plan is ccrtainly
not vcry obvious. Furthcr, as thc majority ol thc worlds pcoplc
arc nonChristian and as not cvcn all Christians will bc savcd,
this mcans that a good pcrccntagc ol all thc souls that God crc
atcs will go to hcll. Gods supposcd plan to savc cvcryonc sccms
to havc gonc tcrribly wrong. So although wc cant provc cithcr
thc Christian or thc 8uddhist altcrlilc thcory, thc 8uddhist doc
trinc is morc appcaling and acccptablc.
.a .a
If we are really reborn, how do you explain the increase
in the worlds population:
Vhcn bcings dic thcy arc rcborn but thcy arc not ncccssarily
rcborn as thc samc typc ol bcing. For cxamplc, a human could
bc rcborn as a human, as an animal, or pcrhaps as a hcavcn bcing,
according to its kamma. Tc lact that thcrc is a dramatic incrcasc
in thc worlds human population indicatcs that morc animals arc
bcing rcborn as humans (thcrc has bccn a corrcsponding drop in
thc numbcr ol animals duc to cxtinction ctc.) and morc humans
arc bcing rcborn as humans. Vhy is this so: Just why morc
animals arc bcing rcborn as humans is dimcult to say. 8ut why
morc humans arc bcing rcborn as humans is undoubtcdly duc to
an incrcasingly widcsprcad knowlcdgc ol thc 8uddhas tcachings.
vcn whcrc thc hamma is not widcly known its capacity to bc
a subtlc inucncc lor good is powcrlul. All this can account lor
thc incrcasc in thc human population.
Nirvana is an impractical goal because it takes so long
to attain and so few can do it.
!t is truc that attaining Nirvana may takc a long timc but on thc
othcr hand rcbirth givcs us plcnty ol timc. !l onc docs not do it
in this lilc onc can continuc striving in thc ncxt lilc. !n lact, it
will takc as long as onc wants. Tc 8uddha says that il onc rcally
wants, onc can attain Nirvana within scvcn days (Majjhima
Nikaya Sutta No..c). !l this is so, thc Christian will ask, why
havcnt all 8uddhists alrcady attaincd Nirvana: For thc simplc
rcason that mundanc phcnomcna still hold an attraction lor thcm.
As insight and undcrstanding gradually makc that attraction ladc
onc movcs stcp by stcp, at oncs own pacc, towards Nirvana. As
lor thc claim that only a lcw pcoplc can attain Nirvana, this is
.a .a
not corrcct. Vhilc in Christianity a pcrson has onc and only onc
chancc ol bcing savcd, 8uddhisms tcachings on rcbirth mcan
that a pcrson will havc an innnitc numbcr ol opportunitics to
attain Nirvana. Tis also implics that cvcryonc will cvcntually
bc libcratcd. As thc 8uddhist tcxt says:
Tis immortal statc has bccn attaincd by many and can bc
still attaincd cvcn today by anyonc who makcs an cort.
8ut not by thosc who do not strivc (Tcrigatha, vcrsc .).
In Christianity, history has a meaning and is moving
towards a particular goal. Buddhisms cyclic view of
existence means that history has no meaning and this
makes Buddhists fatalistic and indiferent.
!t is truc that according to 8uddhism history is not moving
towards any climax. 8ut thc pcrson who is walking thc Noblc
ightlold Path ccrtainly is. Hc or shc is rcsolutcly moving
towards thc pcacc and lrccdom ol Nirvana.
Just as thc rivcr Gangcs ows, slidcs, tcnds towards
thc cast, so too onc who cultivatcs and makcs much ol
thc Noblc ightlold Path ows, slidcs, tcnds towards
Nirvana (Samyutta Nikaya, Grcat Chaptcr, Sutta No. 6,)
So it is not truc to say that 8uddhisms morc rcalistic vicw ol
cxistcncc and history ncccssarily lcads to indicrcncc. And what
climax is history moving towards according to Christianity: Tc
Apocalypsc, whcrc thc vast majority ol humanity and all thc
works ol humankind will bc consumcd by brimstonc and nrc.
vcn thc lucky lcw who arc savcd will havc thc gloomy prospcct
ol an ctcrnity in hcavcn knowing that at lcast somc ol thcir lam
.a6 .a,
ily and lricnds arc, at thc samc timc, bcing punishcd in hcll. !t
would bc dimcult to imaginc a morc dcprcssing luturc to look
lorward to than this.
e Buddha copied the idea of kamma and rebirth from
Hinduism.
Hinduism docs tcach a doctrinc ol kamma and also rcincarna
tion. Howcvcr, thcir vcrsions ol both thcsc tcachings arc vcry
dicrcnt lrom thc 8uddhist vcrsions. For cxamplc, Hinduism
says wc arc dctcrmincd by our kamma whilc 8uddhism says
kamma only conditions us. According to Hinduism, an ctcrnal
soul (atman) passcs lrom onc lilc to thc ncxt whilc 8uddhism
dcnics that thcrc is such a soul (anatman) saying rathcr that it
is a constantly changing strcam ol mcntal cncrgy that is rcborn.
Tcsc arc just two ol many dicrcnccs bctwccn Hinduism and
8uddhism on kamma and rcbirth.
Howcvcr, cvcn il thc 8uddhist and Hindu tcachings
wcrc idcntical this would not ncccssarily mcan that thc 8uddha
unthinkingly copicd thc idcas ol othcrs. !t somctimcs happcns
that two pcoplc, quitc indcpcndcntly ol cach othcr, makc cxactly
thc samc discovcry. A good cxamplc ol this is thc discovcry ol
cvolution. !n ., just bclorc hc publishcd his lamous book e
Origin of the Species, Charlcs arwin lound that anothcr man,
Allrcd Russcll Vallacc, had conccivcd thc idca ol cvolution
cxactly as hc had donc. arwin and Vallacc had not copicd cach
othcrs idcas, rathcr, by studying thc samc phcnomcna thcy had
comc to thc samc conclusion about thcm quitc indcpcndcntly
ol cach othcr. So cvcn il Hindu idcas about kamma and rcbirth
wcrc idcntical to thosc ol 8uddhism (which thcy arc not) this
would still not bc prool ol copying. Tc truth is that Hindu sagcs,
.a6 .a,
through insights thcy dcvclopcd in mcditation, got vaguc idcas
about kamma and rcbirth, which thc 8uddha latcr cxpoundcd
morc lully and accuratcly.
Jesus forgives our sins, but Buddhism says you can never
escape the consequences of your kamma.
!t is only partially truc that Jcsus lorgivcs sins. According to
Christianity, altcr pcoplc arc crcatcd thcy will livc lorcvcr nrst
lor a lcw dccadcs on carth and thcn lor ctcrnity in cithcr hcavcn
or hcll. Jcsus will lorgivc pcoplcs sins whilc thcy livc in thc world
but lor thc rcst ol ctcrnity hc will rclusc to do so, no mattcr how
lrcqucntly or how pitilully thc souls in hcll may call upon his
namc. So Jcsus lorgivcncss is vcry conditional, it is limitcd to a
minutc pcriod ol timc in a pcrsons cxistcncc altcr which hc will
withhold it. So most pcoplc will ncvcr cscapc lrom thc consc
qucnccs ol thcir supposcd sin.
Can 8uddhists cscapc lrom thcir kamma: Tc doctrinc ol
kamma tcachcs that cvcry action (kamma) has an ccct (vipaka).
Howcvcr, this ccct is not always cqual to its causc. For cxamplc,
il a pcrson stcals somcthing this act will havc a ncgativc ccct.
!l howcvcr altcr thc thclt thc pcrson lccls rcmorsc, rcturns thc
stolcn articlc and sinccrcly rcsolvcs to try to bc morc carclul
in thc luturc, thc ncgativc ccct ol thc thclt may bc mitigatcd.
Tcrc would still bc an ccct although not as strong. 8ut cvcn il
thc thicl docs not mitigatc thc wrong which hc has donc with
somc good, hc will bc lrcc lrom thc dccd altcr its ccct comcs
to lruition. So according to 8uddhism wc can bc lrcc lrom our
kamma whilc according to Christianity our sins will only bc
lorgivcn during an cxtrcmcly limitcd pcriod ol timc.
Tcrc arc othcr ways in which thc doctrinc ol kamma is
.a .a
bcttcr than thc Christian idcas ol sin, lorgivcncss and punish
mcnt. !n 8uddhism whilc onc may havc to cndurc thc ncgativc
cccts ol thc cvil onc has donc (which is only lair) this mcans
that onc will cxpcricncc thc positivc cccts ol thc good onc has
donc as wcll. Tis is not so in Christianity. A nonChristian may
bc honcst, mcrcilul, gcncrous and kind yct dcspitc this at dcath
this pcrson will go to hcll and not rcccivc any rcward lor thc
good hc has donc. Furthcr, according to thc doctrinc ol kamma,
thc cccts wc cxpcricncc, all things bcing cqual, arc in dircct
proportion to thcir causc. Tis is not so in Christianity cvcn
il a pcrson is cxccptionally cvil during this lilc, ctcrnal hcll is an
uttcrly disproportionatc punishmcnt. How much morc this so
il is thc pcrson is good but not Christian: !ndccd thc ctcrnity
ol hcll and thc idca that all nonChristians arc condcmncd to it,
arc tcachings that cast vcry scrious doubts on thc conccpt ol a
just and loving God.
Christianity has spread to almost every country in the
world and has more followers than any other religion,
so it must be true.
!t is truc that Christianity has sprcad widcly but how has this
happcncd: Until thc .th ccntury Christianity was largcly con
nncd to uropc. Altcr this, uropcan armics sprcad throughout
thc world lorcing thcir rcligion on thc pcoplc thcy conqucrcd.
!n most conqucrcd countrics (c.g. Sri Lanka, thc Philippincs,
Mcxico, Taiwan and parts ol !ndia) laws wcrc passcd banning all
nonChristian rcligions. 8y thc latc .th ccntury brutc lorcc was
no longcr uscd to cnlorcc bclicl but undcr thc inucncc ol thc mis
sionarics, colonial administrators tricd to hindcr nonChristian
rcligions as much as possiblc. Today thc sprcad ol Christianity
.a .a
is supportcd by lavish nnancial assistancc which missionarics
gct largcly lrom thc U.S.A. So thc sprcad ol Christianity has
nothing to do with its supposcdly supcrior doctrinc but bccausc
ol lcar, powcr and moncy.
Vhcthcr Christianity is thc worlds largcst rcligion is a
mattcr ol dcnnition. Can wc considcr thc Mormons, thc Moonics
and thc Jchovahs Vitncsscs to bc rcal Christians: Can wc con
sidcr thc numcrous strangc cults and sccts that ourish in South
Amcrica and Alrica and which account lor many millions ol
pcoplc, to bc rcal Christian: Most Protcstants dont cvcn con
sidcr Catholics to bc gcnuinc Christians! !l wc dcny that all thc
hcrctical, hctcrodoxist, cultic and bizarrc Christian groups arc
rcal Christians, this would probably makc Christianity onc ol thc
smallcst rcligions in thc world. Tis would also cxplain why thc
8iblc says that only .,ccc pcoplc will bc savcd on Judgcmcnt
ay (Rcv .:).
God blesses those who believe in him. at is why
Christian countries are so rich and Buddhist countries
are so poor.
l all thc argumcnts that lundamcntalist Christians usc to try to
convcrt pcoplc this is by lar thc most loolish. Firstly, il what thc
8iblc says about wcalth is truc (Matt .:aa) it would sccm that
thc blcssings which God has supposcdly pourcd out on uropc
and Amcrica arc rcally a cursc in disguisc. Sccondly, il prospcrity
is rcally prool ol Gods lavor it would sccm that hc rcally likcs
thc Muslims bccausc hc has givcn thcm all thc oil. Tirdly, somc
Christian countrics such as Honduras and thc Philippincs arc
cxtrcmcly poor whilc Japan, prcdominantly a 8uddhist country,
is vcry rich. And nnally, by making statcmcnts likc this, lunda
.c ..
mcntalist Christians arc lctting slip thcir rcal motivc lor wor
shipping God dcsirc lor moncy. 8uddhism lor its part tcachcs
that qualitics likc contcntmcnt, lovc, gcntlcncss and inncr pcacc
arc morc prccious than moncy.
Christianity has been a force for progress while
Buddhism has done little to improve the world.
!n Christianitys long history thcrc has bccn much to bc proud ol
and pcrhaps cqually as much to bc ashamcd ol. Takc lor cxamplc
slavcry, a tcrriblc institution that almost all churchcs supportcd
until thc .th ccntury. Altcr Paul convcrtcd thc runaway slavc
rcsimus hc convinccd him that as a Christian hc should go
back to his mastcr (Philcmon .:ac). Paul askcd thc mastcr to
bc kind to rcsimus but hc did not ask him to lrcc his slavc. Tc
8iblc says that slavcs should obcy thcir mastcrs cvcn il thcy arc
trcatcd with cruclty.
Slavcs, obcy your carthly mastcrs with lcar and
trcmbling, singlcmindcdly, as il scrving Christ
(ph 6:)
Slavcs, givc cntirc obcdicncc to your carthly mastcrs,
not mcrcly with an outward show ol scrvicc, to curry
lavor with mcn, but with singlcmindcdncss, out ol
rcvcrcncc lor thc Lord (Col. :aa)
8id slavcs to bc submissivc to thcir mastcrs and givc
satislaction in cvcry rcspcct, thcy arc not to bc rclrac
tory, nor to pillcr, but to show cntirc and truc ndclity
so that in cvcrything thcy may adorn thc doctrinc ol
God our savior (Tit a:.c)
.c ..
Tc rcason why slavc owncrs in Alrica, U.S.A, Cuba and 8razil
cncouragcd thcir slavcs to bccomc Christians was bccausc it
madc thcm passivc and obcdicnt. !n ngland thc campaign to
abolish slavcry in thc .th ccntury was strongly opposcd by thc
churchcs as thcy opposcd similar campaigns in Mcxico, 8razil
and thc southcrn U.S.A. (lor dctails rcad thc scction on Slavcry
in e Encyclopedia of Religion and Ethics, .).
Takc scicncc. Tc dcvclopmcnt ol scicncc in thc Vcst
was rctardcd by church opposition (scc A History of the Warfare
of Science with eology in Christendom, A. . Vhitc, .6c).
Christian opposition to disscction ol corpscs hcld back thc dcvcl
opmcnt ol mcdicinc and anatomy lor cc ycars. Tc churchcs
wcrc against disscction bccausc thcy bclicvcd that it would makc
bodily rcsurrcction impossiblc. Tc church was opposcd to thc
hclioccntric vicw ol thc univcrsc and cvcn thrcatcncd to cxccutc
Galilco lor saying that thc carth movcd around thc sun. Vhcn
8cnjamin Franklin invcntcd thc lightning rod that prcvcntcd
buildings lrom bcing damagcd by lightning, Protcstant clcrgy
mcn wcrc in an uproar. Tcy bclicvcd that God would no longcr
bc ablc to punish sinncrs by hurling thundcr bolts at thcm. Vhcn
chlorolorm was invcntcd thc churchcs rcluscd to allow it to bc
uscd to allcviatc thc pain ol childbirth. Tc 8iblc tcachcs and
thcy bclicvcd that thc pain ol childbirth was Gods punishmcnt
on womcn lor thc sin ol vc (Gcn :.6).
Takc thc pcrsccution ol thc Jcws. l all thc black pagcs
in thc history ol Christianity this is thc blackcst and most dis
gracclul. For accc ycars Christians havc harasscd, houndcd,
humiliatcd and murdcrcd thc Jcws simply bccausc thcy rcluscd
to bclicvc in Jcsus. !n this rcspcct Protcstants havc bccn no bct
tcr than thc Catholics. !n .6 a lcading Protcstant clcrgyman
.a .
in thc U.S.A. said God docs not listcn whcn thc Jcws pray.
Martin Luthcr, thc loundcr ol Protcstant Christianity, wrotc a
book callcd thc Jews and their Lies in which hc advocatcd cxtrcmc
pcrsccution ol Jcws on thc grounds that thcy did not bclicvc in
Jcsus. Not surprisingly thc Nazis uscd Luthcrs book to justily
thcir cruclty towards Jcws.
Vc could go on but pcrhaps this is cnough. Howcvcr, sincc
thc .th ccntury it is truc that many Christian churchcs havc
bcgun to cagcrly adopt thc outlook ol thc libcral sccular tradi
tion and makc it thcir own. So now Christians arc oltcn in thc
lorclront ol movcmcnts lor justicc, dcmocracy and cquality. 8ut
thcrc is littlc in thc 8iblc that thcy can usc to justily thcir actions.
n thc contrary, thc 8iblc spccincally says that all rulcrs, cvcn
thc unjust, gct thcir powcr lrom God and to opposc thcm is to
opposc God.
Lct cvcry pcrson bc subjcct to thc govcrning authoritics.
For thcrc is no authority cxccpt lrom God, and thosc
that cxist havc bccn institutcd by God. Tcrclorc hc who
rcsists thc authoritics rcsists what God has appointcd,
and thosc who rcsist will incur judgmcnt (Rom .:.a,
scc also Jn .:.., Tit :., Pct a:., Prov :..6)
cspotic kings, cardinals and bishops quotcd passagcs likc
thcsc lor ccnturics to justily thcir rulc. Libcration thcologics
arc vcry silcnt about such 8iblc passagcs today. Christian social
philosophy docsnt comc lrom thc 8iblc. !t comcs lrom thc
Vcstcrn sccular tradition that thc churchcs spcnt cc ycars
opposing. Now thcy try to prctcnd that thcsc valucs originatc
lrom Jcsus (scc What the Bible Really Says, cd. M. Smith and
R. S. Homan, .).
.a .
8uddhism has always bccn lcss aggrcssivc and lcss organ
izcd than Christianity. Tis has mcant that its inucncc on
socicty has bccn subtlc, lcss noticcablc and cvcn pcrhaps lcss
dynamic than it should havc bccn. n thc othcr hand it has also
mcant that thc witchhunts against hcrctics, thc pcrsccution ol
nonbclicvcrs and thc bloody rcligious wars that havc marrcd
Christian history, havc bccn rarc or abscnt in 8uddhism.
Buddhism may be a noble philosophy but if you look at
Buddhist countries you notice that few people seem to
practice it.
Pcrhaps! 8ut is it not cxactly thc samc in Christian countrics:
Vhat honcst Christian can say that all Christians lully, sinccrcly
and with dccp undcrstanding lollow Jcsus tcachings: Lct us not
judgc a rcligion by thosc who lail to practicc it.
[onclusion
Vhat has bccn writtcn so lar may havc stimulatcd in thc rcadcr
thc dcsirc to know morc about Christianity and 8uddhism and
so wc will bricy rccommcnd somc books lor lurthcr rcading. A
popular and casy to rcad book cxposing many ol thc lallacics in
Christianity is Jesus the Evidence by !an Vilson, .. Vilson
cxamincs thc history ol thc 8iblc and shows how scholars havc
dcmonstratcd bcyond doubt that it is an untidy compilation
composcd ovcr scvcral ccnturics. Hc also shows how thc man
Jcsus gradually camc to bc sccn as a god. Anothcr good book is
Rescuing the Bible from the Fundamentalists by John Spong, ...
Spong is a Christian bishop and scholar who lrccly admits that
.
much ol what thc 8iblc contains is cithcr mythological or crronc
ous, and hc givcs abundant cvidcncc lor this. Tc two bcst schol
arly and critical studics ol rcccnt timcs arc Is Christianity True:
by Michacl Arnhcim, . and e Case Against Christianity by
Michacl Martin ... Tcsc outstanding studics cxaminc cvcry
major Christian doctrinc and cxposcs cach ol thcm to thc cold
light ol rcason and nonc ol thcm survivc thc cxposurc.
Many cxccllcnt books on thc tcachings ol thc 8uddha
arc availablc. A good introduction is e Life of the Buddha by
H. Saddhatissa, .. !t includcs a wcllwrittcn biography ol thc
8uddha and a clcar account ol basic 8uddhist conccpts. What the
Buddha Taught by V. Rahula, . and e Buddhas Ancient Path by
Piyadassi Tcra, ., arc good introductions. A Buddhist Critique
of the Christian Concept of God by G. harmasiri, . is an cxccl
lcnt but somcwhat tcchnical cxamination ol thc modcrn Protcstant
conccpt ol God lrom thc 8uddhist point ol vicw. A most intcrcst
ing book is Two Masters One Message by Roy Amorc, .,. !n this
study thc author dcmonstratcs that somc ol what was taught by
Jcsus is likcly to havc bccn dcrivcd originally lrom 8uddhism.
Fundamcntalist Christianity poscs a rcal thrcat to 8uddhism
and whilc wc can ncvcr hopc to match thc aggrcssivcncss or
organizational abilitics ol its proponcnts, wc can countcr thcm by
bccoming lamiliar with Christianitys numcrous doctrinal wcak
ncsscs and 8uddhisms many strcngths. !l thc Christian challcngc
stimulatcs in 8uddhists a dccpcr apprcciation lor thc hamma
and a dcsirc to livc by that hamma, thcn that challcngc can bc
to 8uddhisms bcncnt.