Christianity and world religions appear to share some elements. In a look at Christianity's relationship with other world religions, this article investigates the differences and similarities of Christianity to other religions.

Relationship with Judaism

See also Comparing and contrasting Judaism and Christianity and Judeo-Christian

Historically, the relationship between Judaism and Christianity has been strained, to say the least. In the past, Christians were often taught that "the Jews" killed Christ, for which "murder" they bear a collective guilt (an interpretation which most major denominations now reject). Jews meanwhile have tended to associate Christianity with various pogroms, or in better times, with the dangers of assimilation. Anti-Semitism has a long history in Christianity (see Christianity and anti-Semitism), and indeed is far from dead (for example, in contemporary Russia). However, since the Holocaust, much dialogue aimed at Christian-Jewish reconciliation has taken place, and relations have greatly improved. Today, many conservative evangelicals support Christian Zionism, much to the irritation of Arab Christians, based partly on the Millenialist belief that the modern state of Israel represents the fulfillment of Biblical prophecy.

The phenomenon of Messianic Judaism has become something of an irritant to Jewish / Christian relations. Messianic Jews--who generally seek to combine a Jewish identity with the recognition of Jesus-- are rejected by mainstream Jewish groups, who dismiss Messianic Judaism as little more than Christianity with Jewish undertones.

The Jewish conception of the messiah (משיח "mashiach" in Hebrew) holds certain similarities to that of Christians, yet there are substantial differences. According to Jews, the Hebrew Scriptures contain a small number of prophecies concerning a future descendant of King David, who will be anointed (Hebrew: moshiach) as the Jewish people's new leader and will establish the throne of David in Jerusalem forever. In the Jewish view, this fully human and mortal leader will rebuild the land of Israel and restore the Davidic Kingdom. This subject is covered in the section on Jewish eschatology. Christian understandings of the term "messiah" are based on Jesus' statements about himself in the New Testament, namely: (a) that he was the fulfilment of many Old Testament prophecies, most significantly the 'Servant Songs' in Isaiah, (b) that he came to establish the Kingdom of God (or Kingdom of Heaven), which was not to be an earthly kingdom, (c) that when asked whether he was the expected messiah, he pointed at the miracles he performed, (d) prophecies he fulfilled, (e) as well as referring to himself by titles that Jews would recognize as belonging properly to the messiah, and (f) by showing himself to be the exemplar of lowliness of mind in his role as heir of the Kingdom of God.

Possible relationship with Zoroastrianism through Judaism

Some scholars believe the eschatology of Judaism and possibly the idea of monotheism originated in Zoroastrianism, and may have been transferred to Judaism during the Babylonian captivity, thus eventually influencing Christian theology. Bible scholar P.R. Ackroyd states: "the whole eschatological scheme, however, of the Last Judgment, rewards and punishments, etc., within which immortality is achieved, is manifestly Zoroastrian in origin and inspiration." However, the theory is questioned by some mainstream historians and scholars. The Oxford

For more on this theory, see Jewish history, Judaism, and Zoroastrianism.

Relationship with Paganism

Christianity and the pagan religions of classical antiquity are popularly understood to have been rivals, with each seeking to persecute and destroy the other. This is a gross simplification. Even the pagan, anti-Christian emperor Julian the Apostate (361-363) conceded that "These godless Galileans (i.e. Christians) feed not only their own poor but ours: our poor lack our care". The Church Fathers had a wide spectrum of attitudes toward pagan learning which ranged from utter rejection, to recognition of the partial inspiration of philosophers such as Plato (whose image is found among the saints in a number of church and monastery walls).

Relationship with Mithraism

There are many parallels between Mithraism and Christianity. These include the central figures of each religion having virgin births celebrated on the same date (December 25th), the stories of Christ and Mithra as children being visited by shepherds, the trinity, and the immortal soul. Mithraism was popular in the Roman administered regions before the advent of Christianity, and some have theorized that these themes were transferred to early Christianity by proponents of Mithraism.

However, writers of Christian apologetics have argued that because the Gospels were written before 100 and that since little is known of Roman Mithraism until after 100 that it is not possible to definitively state that Christianity borrowed any of its doctrines from Mithraism; some have even suggested it is more likely the flow was the other way. Ronald H. Nash has stated "allegations of an early Christian dependence on Mithraism have been rejected on many grounds. Mithraism had no concept of the death and resurrection of its god and no place for any concept of rebirth -- at least during its early stages..During the early stages of the cult, the notion of rebirth would have been foreign to its basic outlook..Moreover, Mithraism was basically a military cult. Therefore, one must be skeptical about suggestions that it appealed to nonmilitary people like the early Christians."

Relationship with Islam

See also Christo-Islamic

Islam shares a number of beliefs with Christianity. They share similar views on monotheism, judgment, heaven, hell, spirits, angels, and a future resurrection. Christ is acknowledged and respected by Muslims as a great and sinless prophet to whom are ascribed titles such as Messiah and the Spirit of God. However, while Islam relegates Christ to a lesser status than God — "in the company of those nearest to God" in the Qur'an, mainstream Christianity believes quite firmly and without question that Christ is God, one of the three hypostases (persons) of Christianity's Holy Trinity, equally God as are the Father and the Holy Spirit.

The religions both share a belief in Christ's virgin birth, his miracles and healings, and that he ascended bodily into heaven. However, Christ is not accepted as the Person of the Son within the Trinity by Muslims, except in the sense of being someone loved by God. They believe only in God as a single entity, not as the Trinity accepted by the vast majority of Christians. Neither do Muslims accept Christ's crucifixion. Since Muslims believe only in the worship of a strictly monotheistic God who never assumed human flesh, they do not accept the use of icons, and see this as shirk (idolatry). Muslims were the first instigators of iconoclasm and their conquests caused the iconoclasm in the

Adherents of Islam have historically referred to themselves, Jews, and Christians (among others) as People of the Book since they all base their religion on books that are considered to have a divine origin. Christians however neither recognize the Qur'an as a genuine book of divine revelation, nor agree with its assessment of Jesus as a mere prophet, on par with Muhammad, nor for that matter accept that Muhammad was a genuine prophet.

Muslims, for their part, believe that parts of the Gospels, Torah and Jewish prophetic books have been forgotten, misinterpreted, or distorted by their followers. Based on that perspective, Muslims view the Qur'an as correcting the errors of Christianity. For example, Muslims reject belief in the Trinity, or any other expression of the divinity of Jesus, as incompatible with monotheism.

Not surprisingly, the two faiths have often experienced controversy and conflict (an example being the Crusades). At the same time, much fruitful dialogue has occurred as well. The writings of superlative Catholic theologian Thomas Aquinas frequently cite those of the Jewish philosopher Moses Maimonides as well as Muslim thinker Averoes ('Ibn-Rushd).

On May 6, 2001, Pope John Paul II, the first pope to pray in a mosque, delivered an address at Omayyad Mosque in Damascus, saying: "It is important that Muslims and Christians continue to explore philosophical and theological questions together, in order to come to a more objective and comprehensive knowledge of each others’ religious beliefs. Better mutual understanding will surely lead, at the practical level, to a new way of presenting our two religions not in opposition, as has happened too often in the past, but in partnership for the good of the human family."

In countries dominated by Islam, Christians typically practice their faith under severe restrictions. Proselytizing Muslims is often a criminal act, and any Muslim who converts to Christianity would likely face severe censure from family and friends, if not also legal reprecussions.

Relationship with the Bahá'í Faith

The Bahá'í Faith believes that there is one God who throughout time sends divine messengers to guide humanity through progressive revelation. They believe in the divine knowledge of Jesus, among other messengers such as Muhammad, Zoroaster, and Moses. Interpretations vary, but the Bahá'í Faith is sometimes considered an Abrahamic faith. The followers of the Bahá'í Faith believe in God, as do Christians, and recognize Jesus' teachings, but they have different views of the Trinity and divinity of Jesus. The Bahá'í view of prophets is that although they have both human and divine characteristics, they are not themselves God, but rather "divine manifestations." They also see the Trinity as symbolic where Jesus and the Holy Spirit are polished mirrors that reflect the pure light from God.

Bahá'ís share some views with Christianity regarding moral and immoral behavior. Bahá'ís condemn polygamy, premarital sex, and homosexual acts while treating everyone, including homosexuals, with love, respect, and dignity. (See Homosexuality and Bahá'í Faith.)

Relations with other faiths

Christian-Hindu relations are a mixed affair. On one hand, Hinduism's natural tendency has been to recognize the divine basis of various other religions, and to revere their founders and saintly practitioners. On the other hand, perceptions of aggressive proselytism on the part of Christianity have led to an upsurge of anti-Christian violence, often fueled by Hindu nationalist political parties. In Western countries, Vedanta has influenced some Christian thinkers, while others in the anti-cult movement have reacted against the activities of immigrant gurus and their followers. (See also: Bede Griffiths, Dalit theology.)

Buddhism and Protestantism came into political conflict in 19th century Sri Lanka and in Tibet circa 1904 (the Francis Younghusband Younghusband Expedition). Various events have cooperated to introduce various strains of Buddhist theology and meditation to several generations of Western spiritual seekers (including some Catholic religious). Relations are generally good, except perhaps in South Korea and Vietnam. The Russian republic of Kalmykia recognizes both Tibetan/Lamaist Buddhism and Russian Orthodoxy as its official religions.

Western esoteric and magical groups have often arisen partly as a protest against Christianity. Some of these, such as Theosophy or Scientology, have produced rather hostile polemics against Christianity. More often, such groups attempt to claim Jesus on behalf of whatever the group teaches, saying that mainstream Christianity has misunderstood him. An example would be A Course In Miracles, which purports to be a channeled message from Jesus Christ.

Sociological Aspects

The spread of Christianity has been international, in some cases entirely displacing the religions and altering the customs encountered among those people to whom it has come. This centuries-long process has been met with violent opposition at times, and likewise the spread of Christianity has in some cases been carried out with martial force. The relationship of Christianity to other faiths is encumbered to some extent by this history, with modern Christians, particularly in the West, expressing embarrassment over the violence in Christianity's past. While military conquest for the spread of Christianity per se has been disavowed by nearly all branches of Christianity in modern times;.

Converting adherents of other religions, without martial force, is widely accepted within Christianity. Many Christian organizations believe that they have a duty to make converts among every people. In recent years, ecumenism and dialogue between different religions has been endorsed by many official representatives of the Christian churches, as a way of effecting reconciliation between Christian people and people of other faiths, leading to many cases of reconciliation. In some cases, this endorsement is accompanied by a complete disavowal of all proselytizing efforts under the banner of religious pluralism.

A special case is the issue of Christian-Jewish reconciliation, in which significant reconciliation has been reached.

Syncretism

Christian converts have often carried some of their previous customs to their new faith. This on occasion has led to syncretisms, that are often not accepted by mainstream Christians:

• In Cuban Santeria, the West African orishas are venerated in the shape of Catholic saints.
• The Chinese Taiping put the Bible in the place of the Confucian classics.
• The God's Army of Myanmar mixed Karen traditions with Protestantism.

See also

• Religious pluralism
• Comparative religion
• Missiology
• Evangelism

Notes

1.   See Zoroastrianism: A Shadowy but Powerful Presence in the Judaeo-Christian World, Mary Boyce, London, 1987, and Encyclopedia Americana, Danbury, CT, 1988, vol 29, pp. 813-815, article by J. Duchesne-Guillemin.
2.   Encyclopedia Americana, Danbury, CT, 1988, vol 29, pp. 813-815, article by J. Duchesne-Guillemin.
3.  Peake's Commentary on the Bible, Matthew Black and H.H. Rowley, ed., Revised edition, Nelson, New York, 1982, section 607b
4.   Zaehner, R.C. The Dawn and Twilight of Zoroastrianism. G.P. Putnam's Sons, New York, 1961, pp.57-58.
5.   The Oxford
   
   
   
   History of the Biblical World, M. Coogan, ed., 1998.
6.   , Christian Apologetics & Research Ministry. Retrieved July 17, 2005.
7.   R. Nash, Christianity and the Hellenistic World as quoted in Baker's Encyclopedia of Christian Apologetics, Norman Geisler; Baker Books, Grand Rapids, Mich.; 1999, p. 492.