Earthly Legacy Lunacy

Consumerism Reflected: Zohar Manor-Abel

By Donald Mehl

We frequently hear of people who are planning an earthly legacy of their good works as a name remembrance for others. Some legacies might be in the form of accomplishments, contributions, recognitions, or generosities all proudly and visibly displayed so that others might admire them. Other legacies simply are a tribute to the person’s character, their compassion for others, their spirituality, or their selfless sacrifices for the benefit of others.

Many legacies are intended to be a long lasting memorial – insuring that earthly works or personal achievements will be remembered long after the person is gone. Legacies of that type could include substantial wealth, possessions, and properties donated to charities, or, simply passed down into the hands of heirs. Other noteworthy items of involvement perceived as lasting legacies might include a successful business, one’s name prominently displayed on a marquee or permanently carved in stone as a remembrance, significant books written or music beautifully composed, or the establishment of a Foundation or Trust for those in need. The list could go on and on.

A few of those items listed certainly are noble endeavors, and can be carried out with honorable and Godly intentions. However, the motives behind many of the others would need to be questioned. All legacies are, in part, attempts to answer the question, “How do I want to be remembered?”

The legacies formed using questionable motives will most often recognize and glorify the individual as the primary focus. They desire to create some visible means of memorializing their name along with the accomplishments. They want their name, their fame, and their fortune etched in history for all to see. Those legacies seem to shout, “Look at all the good things I’ve done”, or, “See how successful I’ve been”, or, “Just imagine all the money I’ve earned in my life and I did it my way.”

Sadly, many of those legacies have the wrong motives since they’re all about promotion and glorification of one’s self self-importance, self-image, self-achievement, and pride.

There’s no doubt that most people work hard to achieve their so-called earthly success. However, there are some who inherit wealth or a “famous” business and family name that might allow them to continue a prior legacy. Also, there are many today embracing and giving praises to the popular self-help books that promote self-esteem and positive thinking for success in life, but most of those books are totally void of sound Biblical wisdom.

Some people might even give token lip service recognizing God for what He has allowed them to accomplish. However, few if any will give Him all the honor and glory, nor can they say their complete faith and trust is in the hands of the One who is in control of all things. Instead of seeking His Will and guidance through prayer and Scripture, most people depend on their own wisdom and understanding along with the help of others.

For those of us who have worked long and hard to acquire, create, and accomplish many things toward a legacy, it should be disconcerting to learn that we don’t own any of it. Like it or not, God owns it all. According to Psalm 89:11, the Lord God founded the heavens and earth, and they are His and everything in them. Psalm 24:1 tells us the earth is the Lord’s, and everything and everyone in it. In Haggai 2:8, the Lord is declaring that all the silver and gold is His.

God only permits us to use that which has always belonged, and will always belong, to Him. Also, we must never assume that our successes and good works are the result of God having blessed them, nor does it mean that we have followed His Will. Often times He simply allows events, both good and bad, to happen or take place to teach us and draw us closer to Him.

Sometimes we think we’re pretty smart, and will often pat ourselves on the back for the new and great things we’ve managed to develop and accomplish. However, Ecclesiastes 1:9,10 explains that there’s nothing new under the sun. In Galatians 6:3 we are told that we deceive ourselves if we think we are something when we are nothing. For the high-minded among us, we are told in Romans 12:3 not to think of ourselves more highly than we ought to think. Also, it’s written in Matthew 23:12 that whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

The words of Jesus as recorded in Matthew 6:1-4 should be seriously heeded by all who would desire public recognition for their contributions and good works.

Matthew 6:1-4 (NASB)

“Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. But when you give to the poor, do not let your left hand know what your right hand is doing, so that your giving will be in secret; and your Father who sees what is done in secret will reward you.”

Millions of people have been misled to believe they must earn God’s favor through their earthly works, and that those works will play an essential role in where and how they will spend eternity. The Scriptures, however, teach something entirely different. We learn from Isaiah 64:6 that all of our righteous acts are like filthy rags in the sight of God. Those people fail to understand that all the good things they do count for nothing without first repenting and reaching out by faith alone to receive God’s free gift of salvation. The Bible clearly teaches that we are saved not by good works, but rather, for good works.

Ephesians 2:8-10 (NKJV)

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.

Titus 3:5 (NASB)

He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit,

Earthly treasures and riches are not long lasting as written in both Proverbs 27:24 and Matthew 6:19. In fact, according to Proverbs 11:28a, he who trusts in them will fail. We are warned in 1 Timothy 6:9-10 that those who seek worldly riches fall into temptation, becoming trapped in foolish and harmful desires causing their destruction some even wandering from their faith.

Jesus, speaking to His disciples, asked these questions as recorded in Matthew 16:26 (NASB), “For what profit is it to a man if he gains the whole world, and loses his own soul? Or, what will a man give in exchange for his own soul?” We are clearly told in Colossians 3:2 to keep our minds set on things above, not on the earth.

All repentant, redeemed, born again, washed-by-the-blood sons and daughters of the most high God, all who have confessed that Jesus is Lord, and all who by faith alone have received His salvation are commanded to be Christ-like in everything we do.

Jesus came down to earth to be born in the most humble of surroundings. During His 33 years here He was poor by worldly standards, but told of how we would have treasures in heaven if we choose to follow Him. Jesus never taught self-esteem, positive thinking, motivation, or wealth preservation, but rather, taught self-denial, humility, and submission. His earthly life temporarily came to an end while hanging naked, beaten, and bleeding on the cross in our place paying the sin penalty in full for all who would believe. Then, when He arose on the third day as He said he would, He proclaimed victory over death and the grave – promising all believers that they, too, would have eternal life through Him.

Jesus’ life is the greatest and most powerful example of a legacy that has no equal, and it will endure forever. He alone is worthy of all the praise, honor, and glory not only for what He did and continues to do, but for Who He is.

What will be your legacy? How do you want to be remembered? Are your treasures in the form of earthly deeds and material things, or, as Jesus commanded in Matthew 6:19-20, are your treasures stored up in heaven? Is the name of Jesus publicly praised with all thanksgiving given to Him who makes all things possible, or, is His name suppressed?

He reminds us in Matthew 6:21 that where our treasure is, there our heart will be also. Hebrews 4:13 has a warning that nothing can be hidden from the eyes of God. As written in Romans 14:12, each of us will give an account of himself to God. Will our life’s legacy bear witness that we have loved Him, trusted Him, served Him, and have given Him the honor and glory above all else as Savior, Lord and Master of our life?

We all must think about that!

During retirement, my prayer is that I might serve the Lord by sharing the Gospel through my writing. As the Lord leads, my work will inform, challenge and encourage. I also enjoy Biblical theme woodcarving, Bible studies and Christian music. Watch, pray and keep looking up!

Donald Mehl

Article Source: http://www.faithwriters.com-CHRISTIAN WRITERS-MAKE A WEBSITE

The Peace Found in Forgiveness of Others

love: Don & Tonya Christner

By: Denny Smith

If you or I or any other were asked to compile a list of the ugliest traits of character that a person could have and that we run across in people I am sure that things like hatred, anger, bitterness, malice, and an unwillingness to forgive would all rank up there near the top of our list. People who possess these traits are not pleasant to be around. That is not to say they have no friends but only that the kind of person that takes up with them is very likely to share some of the same traits they have. And, I might add, one of the positive things about family is they are likely to love you no matter what so they will put up with you.

While I listed 5 traits it is easy to see how they are all related. Why is a person unwilling to forgive or lacks the desire to do so? Is it not because of hatred, anger, bitterness, and perhaps even malice (a sort of revenge motive of I will get even with you even if that mechanism is only by being unwilling to forgive).

Yes, we all have people who have done us wrong whom we have been very angry at, maybe bitter against, but I have never seen a time in my own life but what time heals and the things that seemed so great an issue at the time has over the years palled into insignificance and no longer matter. We are going to get hurt in life. That is just life. But, we also have to remember as we have been hurt so have we hurt others whether intentionally or not.

Why is it we take the hurts we receive to heart but see as insignificant things we have said or done to others (or even things we should have done as acts of consideration or kindness or love but failed to do)? Why is it we come to see everything as one sided as though it is the world against us but our purity is as of the new fallen snow without spot?

Certainly, there are some things that would be hard to forgive – adultery committed against us, desertion by a husband against his wife and children, physical abuse, lies told against us, hurts done to our children, etc. But, even so, where does holding on to the anger and bitterness and hatred get you? Does it bring you a happier life? Does it bring you joy? We all know the answer—it just brings greater suffering and sorrow, more misery, as we dwell more and more on the hurt we have received rather than a rebuilding of life that can bring joy and peace.

So far I have talked about the common experiences of man but we need to put a biblical perspective on these things not only because we are talking about Bible subjects but also because we are spiritual beings subject to the supreme spiritual being—God himself. It is not the physical man that gets hurt, who develops anger and bitterness and hatred and who is unwilling to forgive, but the spiritual man.

Man was created in the image of God (Gen. 1:26). As we have received hurt at the hands of others we have to remember we all, every one of us, have hurt God with our own lives. This has been true of man from the beginning. “And the Lord was sorry that he had made man on the earth, and he was grieved in his heart.” (Gen. 6:6 NKJV) This was because “the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually.” (Gen. 6:5 NKJV)

It is easy to say that was generations ago and times have changed, we are not that way today. Yes, easy to say but also easy to know we are deceiving ourselves when we do so. Paul said to Christians, “do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.” (Eph. 3:30 NKJV) If a Christian can grieve God how about all those who know the truth of the gospel but will not obey it? Do you think they grieve God? If you think the one you will not forgive is your enemy do you think you are God’s friend all the while grieving him? So we see the one who will not forgive needs forgiving himself.

It would be good to hear some scripture on the subject of forgiveness and our great need to forgive others.

“For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.” (Matt. 6:14-15 NKJV) “And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.” (Mark 11:25 NKJV) This forgiveness must be “from his heart” (Matt. 18:35 NKJV) which means of course sincerely.

If Jesus could have a heart of forgiveness toward those who were crucifying him, “Father, forgive them, for they do not know what they do” (Luke 23:34 NKJV), then surely no one has done such evil to you as that done to him. (I am not saying those who crucified Christ were forgiven without repentance and obedience to the gospel but only that Jesus’ prayer was from a heart desiring their forgiveness which came to many as they obeyed the gospel on the Day of Pentecost). How is our heart toward God and our fellowman when we relish hatred and enjoy the bitterness and anger that accompanies it? And why, why is that so? Why are we that way? Why would we rather destroy ourselves than to forgive? Is there any sense or reason to it?

There is comfort to be found in the Christian life in not only our own forgiveness by God but also the burden that is lifted from our heart when we from the heart forgive those we have so long held anger and bitterness against. “Let all bitterness, wrath, anger, clamor (‘harsh words’ in the NLT—DS), and evil speaking be put away from you, with all malice. And be kind to one another, tenderhearted, forgiving one another, just as God in Christ also forgave you.” (Eph. 4:31-32 NKJV)

It is so much easier to live life when surrounded by people that are kind and tenderhearted and forgiving, people who are not out just for themselves, or just to get you, or just to get even and reap vengeance but rather people that care about you. No, life is better when you are able to say yes I need forgiveness myself and I will no longer hold anger or grudges against others but I forgive as I seek God’s forgiveness also in my own life.

It would be good to talk a little about God’s loving kindness and willingness to forgive. God gives us all hope. The apostle Paul was at one time a very evil man. He says of himself, “many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them.” (Acts 26:10 NKJV) Yet, God showed him mercy and Paul later says concerning this, “But God had mercy on me so that Christ Jesus could use me as a prime example of his great patience with even the worst sinners. Then others will realize that they, too, can believe in him and receive eternal life.” (1 Tim. 1:16 NLT)

Of those 3,000 on the day of Pentecost who obeyed the gospel and were saved that day Peter says to them about Jesus, “you have taken by lawless hands, have crucified, and put to death,” speaking in reference to what they had done to Christ. Surely, if God would forgive them he will forgive you, me, and all of us if only we are willing to give up our sin. We need not live in hatred and malice and unforgiving of others as that is a personal choice. We choose to be that way. We do not have to be. No one forces us to be unloving and unforgiving and full of pride that will not let us repent.

David said, “Depart from evil and do good; seek peace and pursue it.” (Psalms 34:14 NKJV) It is a choice. “Cease from anger, and forsake wrath.” (Psalms 37:8 NKJV) God is ready to forgive. “For you, Lord, are good, and ready to forgive, and abundant in mercy to all those who call upon you.” (Psalms 86:5 NKJV)

There is a passage in Ezekiel that we all ought to learn for even though it was written for another people at another time it is still applicable today (Rom. 15:4), “’Therefore I will judge you, O house of Israel, every one according to his ways,’ says the Lord God. ‘Repent, and turn from all your transgressions, so that iniquity will not be your ruin. Cast away from you all the transgressions which you have committed, and get yourselves a new heart and a new spirit. For why should you die, O house of Israel? For I have no pleasure in the death of one who dies,’ says the Lord God. ‘Therefore turn and live!’” (Ezek. 18:30 NKJV)

We will all be judge individually, “every one according to his ways,” so it is not what kind of attitude the other man has who we have it in for but it is our own attitude that we must account for. Repentance can save us, “Repent…so that iniquity will not be your ruin.” It is up to us as we can get ourselves “a new heart and a new spirit.” No, we do not have to be the way we are if we are unloving and unforgiving.

In closing let me ask a few questions for your consideration. Why did Jesus come into the world? Who sent him? Why is Jesus called the Savior? Why did he die on the cross? Has God given us a choice (free will)? Is it possible to change our attitude, our life, and our hope? Why do we choose to hate, have bitterness and anger, to be unloving and unforgiving? What joy and happiness do we find in that? Is there a better way of life? Can peace and joy and hope of life everlasting be found or is the way hidden from us?

I think we all know the answers to these questions so there is only one other question to ask. It is the question in the old gospel hymn we have sung since the days of my childhood which is now many decades past. It is the question, “Why do you wait o sinner?” “Behold, now is the accepted time; behold, now is the day of salvation.” (2 Cor. 6:2 NKJV) There is peace in forgiving and in being forgiven.

About the Author:

Visit Denny Smith’s web site dennysmith.net to read more of his articles and also listen to over 110 audio sermons on many different subjects from “Where Are the Dead?” to “The Weaver’s Shuttle,” to “What Must I Do To Be Saved?”

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The Origins And Influence Of The Celtic Cross

Photo: John Trainor

By: Rob Mabry

The Celtic cross is a cross whose four “arms” are intersected by a central, circular ring – a function of both structural form and symbolism. While the roots of the Celtic Cross are likely in Paganism with the ring symbolizing the sun and “renewal,” it has become a potent symbol of Christianity and Irish heritage. The roots of the Celtic Cross can be traced back to Prehistoric Europe where the “sun cross” – a circle with an “x” or cross shape scratched inside began to appear on cave drawings and burial sites. The image persisted through the Bronze and Iron ages evolving into the Celtic Cross. It’s likely that the “cross” symbolized North, South, East and West.

Irish folklore tells the story of how Saint Patrick combined the Christian Cross with the “sun” to emphasize the importance of the cross to the Pagan followers, giving birth to the Celtic Cross. Though there is likely little truth to the tale. Around the 7th Century, Irish monks in the Celtic regions of Ireland and Great Britian began to erect upright or “high” crosses, many incorporating the Celtic Cross’ characteristic ringed structure. Many of these crosses survive today in Cornwall, Wales and on the island of Iona along with many others in Ireland.

Early Celtic Crosses often bore zoomorphic, or animal imagery, carved in the stone due to the influence of the animal style common in the Iron age. Not surprising given that warrior-herdsmen were so dependent on wildlife for food and clothing. This influence died off after the Iron Age as art in Ireland and Britian moved into the “Insular Period.” Artists during the Insular Art period produced many Celtic Crosses throughout Ireland, Wales and Scotland in the Hiberno-Saxon style. The “Insular Art” movement takes its name from the Latin word “Insula” which means “island.” This applied to the Isles of Britian and Ireland, and spoke to the shared nature of the artwork between the two regions that were vastly different than what was being produced throughout the rest of Europe. The Celtic crosses of this time were ornate and often bore spiraling geometric patterns that likely symbolized man’s “twisting” journey through life.

Around the 15th century, interest in the Celtic Cross and its influence as an art form waned. In the mid-19th century, a Celtic Revivial began that resulted in increased display and use of Celtic crosses in Ireland. The Celtic cross became fashionable as a cemetary marker in Victorian Dublin around the 1860s. This revival continued to spread across the whole of Irland and beyond and the symbol began to take on importance as a symbol of Irish heritage in addition to its religious conotation.

Today, the Celtic cross is commonly used as a gravemarker, though this is a departure from both medieval and Celtic revival periods when the symbol was used mainly as a monument and had little association with grave markings. The imagery of the Celtic cross has expanded its influence even in modern times, often spotted in jewelry as an expression of Irish pride and Christianity. The symbol is also seen in everything from T-shirts to tattoos. The Northern Ireland national football team use the Celtic Cross imagery in their logo and branding. The symbol has had some unfortunate attention as well and was recently banned from display in Germany when a prohibited neo-Nazi party co-opted the image as a symbol of their movement.

Famous Celtic Crosses that can still be seen today are at the Cross of Kells, County Meath, Ireland; Ardboe Auld Cross, Ardboe, County Tyrone, Northern Ireland; the crosses at Monasterboice, County Louth, Ireland; and the Cross of the Scriptures, Clonmacnoise, Ireland.

About the Author:
Rob Mabry is a former military journalist living in San Antonio. He writes about travel, technology, film and the video game industry. Go here to see a great selection of Celtic Crosses.

Article Source: ArticlesBase.com – The Origins And Influence Of The Celtic Cross

The Symbol of the Christian Cross

The stone cross on the hill: Tambako the Jaguar

By Art Gib

The topic of religion is often a touchy one, and often results in an apathetic discussion at best. However, no one can deny the prevalent influence that religion plays in many people’s lives. In the Western world, Christianity still dominates as the most popular religion among millions of people. And it is impossible not to recognize the many significant roles Christianity has played throughout history, whether it be through politics and government, wars and crusades, social structures, ideologies, and of course, personal convictions and practices.

Although Christian practices may be waning in several parts of the world, many people throughout the world are just as devout believers as ever have been before. Christianity continues to retain a strong presence in the world, even after thousands of years of history, as is evident by the many Christian symbols visible on streets, buildings, and elsewhere. And the most popular symbol of Christianity is the cross.

The Christian cross is by far the best-known Christian symbol, which often features atop church buildings, on walls and street corners, and on cross necklace jewelry. The symbol of the Christian cross has a long and interesting history that culminated to the present time in which, for Christian followers, the cross represents faith in Christ and is a symbol of hope in salvation through Christ.

Literally, the cross is a replica of the instrument on which Christ was killed. But it’s important to note that the symbol of the Christian cross is different than a crucifix. A crucifix is a cross that includes a representation of Jesus’ body and represents the crucifixion of Christ. On the other hand, while the cross still represents the instrument on which Christ was killed, it does not feature a representation of the Jesus’ body. The absence of Christ’s body makes the cross more of a symbol of Christ’s resurrection and the hope for life after death and salvation, rather than merely a symbol of death.

In early Christianity, the cross was seldom used as a hopeful symbol, as it directly correlated in most people’s mind to a painful and gruesome method of public execution that still occurred during the first two centuries of Christianity. Instead of the cross, Christianity was most often symbolized by a fish representation called the Ichthys.

However, as is made evident by early writings, the cross was associated with the Christian movement from as early as the second century, and there is evidence that the tradition of tracing the cross on foreheads was popular among Christians. Despite the introduction of the cross into worship practices, many early Church Fathers had to frequently defend themselves against the accusations that they worshipped the cross. There is also evidence that many of the early Christian faith used to swear by the power of the cross.

But early protestations against the use of the cross were not uncommon. Some church leaders condemned the sign of the cross, believing that it had pagan origins. Indeed, cross-like symbols were used prior to Christianity in several different religious rituals and practices. Eventually, the cross lost its pagan associations, and during the 5th century, the first Christian cross appeared on a piece of Christian architecture.

Interestingly, the first Christian crosses were not of the same shape that we are used to seeing today. The first crosses were Greek crosses which had four arms, all of equal length. Later, crosses in the shape of a “T” became common, and finally, the Roman cross, which is the cross most of us are familiar with today, became the Christian cross most prevalent among artwork and architecture.

Since the symbol’s inception, the popularity of the cross grew first among Catholicism, which places a great deal of emphasis on the use of symbols and tradition, and then among Protestantism. And the popularity of the symbol continues to grow into the present time. Roman Catholics, Eastern Orthodox, and Oriental Orthodox, and some members of Lutheranism and even some Anglicans and Protestants makes the sign of the cross on themselves as a sign of devotion and faith. And there are even a few Christian holidays that commemorate the cross.

In addition, during religious celebrations such as Easter, First Communion, baptism, and other Catholic and Protestant events, it is common to give cross necklace jewelry to loved ones to symbolize their faith, and many Christians adorn their homes with crosses.

The symbol of the cross is now farther removed from the notion of a painful and excruciating death and holds a variety of related meanings and reminders. The cross can be viewed as symbol of self-denial, as the Bible records that Christ asked his followers to take up their cross and follow him, indicating that those who believe in Christ should sacrifice their worldly ambitions and lead a life devoted to God.

The cross is also a symbol of the shame and suffering that Christ overcame out of love for humankind. The Christian cross serves as a reminder to believers all that Christ suffered in order to overcome death and provide salvation to his followers.

However, the cross is most often construed as a representation of God’s love and Christ’s sacrifice and atonement that took place at Calvary. Hence, the cross also symbolizes God’s reconciliation with humankind. The absence of Christ’s body on the cross also symbolizes Jesus’ victory over sin and death and that through him, humanity can also overcome death and achieve salvation.

The symbol of the Christian cross is a powerful representation for many Christian believers. The symbol has lasted centuries and is likely to last for several centuries to come. Although Christian practices may have evolved and changed, the symbol of the Christian cross has retained its singular importance in the Christian religion, and for those who believe in Christianity, the cross is a powerful representation of faith, devotion, and salvation.

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Christian Gifts and Jewelry (http://www.christiangifts-jewelry.com/) are a Christian Store dedicated to bringing your quality inspirational gifts, keepsakes and cross necklace jewelry. Art Gib is a freelance writer.

Religion and War

Beware of the false prophets who come to you in sheep’s clothing but inwardly are ravenous wolves

— Matthew 7:15

Religious leaders usually emphasize the benevolent side of religion, often publicly calling for truth, peace and love.

But underneath their peaceful prayers and intentions most public figures have to deal with the harsh realities of aggression and war.

And when we dig a little deeper into the sacred teachings and formal laws of the world’s traditions, we almost always find explicit or implicit support for the notion of the Just War.

Indeed, it’s a misconception to believe that religious persons only pray for peace and, perhaps, the safety of troops at war. On the contrary, most religious leaders – and many adherents – at times accept and justify war as a necessary evil.¹

Christianity and Aggression

In Catholicism the Just War doctrine is the organized killing, when deemed absolutely necessary, of other human beings deemed extremely harmful to the common good. All peaceful solutions have failed, the enemy poses some kind of grand-scale threat and there’s reasonable expectation of victory.

But this isn’t only a Catholic belief. The prominent Lutheran theologian Dietrich Bonhoeffer was executed by the Nazis when implicated in a plot to assassinate Hitler.

Hinduism and Aggression

As outlined in The Bhagavad Gita in a Complicated World, the Hindu holy scripture, The Bhagavad-Gita, tells of the deity, Krishna, who urges the tale’s hero, Arjuna, to slay kith and kin to fulfill his dharma (divine duty) as a member of the kshatriya (warrior) caste.

While some say this is a only minor part of a story really about Krishna advocating love, devotion and spiritual knowledge, anyone who actually reads the Gita will see, quite clearly, that it’s largely about warfare. In fact, the whole plot line revolves around war.

If taken literally, the Gita sanctions physical killing because of the twofold teaching that (a) the soul is immortal and (b) ethical balance must be preserved through sacred warfare.

Having said that, there are subtler, psychological interpretations of the Gita not advocating physical violence. But these are interpretations that go beyond the original text, just as we might interpret the bellicose parts of the Jewish and Christian Bibles to try to ignore or, possibly, transform its ugly aspects.

Buddhism and Aggression

While many see Buddhism as an entirely non-violent path, this is a severely misguided perception.

Moojan Momen indicates scriptural, philosophical, and folkloric justifications for killing in the Buddhist tradition (The Phenomenon of Religion: A Thematic Approach, Oxford: Oneworld, 1999, p. 410).

And John Ferguson draws on scripture, legend and history to outline five justifications for war in the Buddhist tradition (War and Peace in the World’s Religions, London: Sheldon Press, 1977, pp. 55-57).

Isaiah 42:13-16, KJV

The Other

As we see in the daily news, deranged extremists often feel it’s their holy duty to purify the world from those perceived as the other.

The idea of the other is described by sociologists and anthropologists as the stereotyping of another human being as “the bad guy” or the “enemy.” This characterization, or rather lack of it, apparently makes it easier to treat people harshly or even kill them.

The enemy isn’t viewed as a complete human being with a full range of feelings but as a dangerous object–a poison, vermin, etc. Anyone different is perceived as an evil scourge to be subjugated or eradicated.

And this is where so-called sacred texts come in. Sociopaths and violent fanatics cherry pick the most judgmental and turbulent aspects of the holy books and, instead of placing them in their proper historical context, read them as instructions on how to act today in the 21st century.

How different all this is from the Jesus of the New Testament who says when someone strikes us we should “turn the other cheek” instead of retaliating. (Matthew 5:39, Luke 6:29).

But as noted above, it’s not just the deranged and angry who advocate war on the basis of religious belief. At this point in history most religious traditions endorse aggression in the most extenuating of circumstances.²

This may not sit well with the peacemakers. And it may not be the ideal that any decent person would hope for.

But it’s a fact that only we can change. And as long as we gloss over this sad fact, most likely nothing will change at all.

—

1. To say that religious doctrine advocates war in certain circumstances is quite different from saying that religion is the cause of all war. On violence and religion, John Locke wrote in A Letter Concerning Toleration (1689):

If men enter into seditious conspiracies, it is not religion inspires them to it in their meetings, but their sufferings and oppressions that make them willing to ease themselves. Just and moderate governments are everywhere quiet, everywhere safe; but oppression raises ferments and makes men struggle to cast off an uneasy and tyrannical yoke. I know that seditions are very frequently raised upon pretence of religion, but it is as true that for religion subjects are frequently ill treated and live miserably. Believe me, the stirs that are made proceed not from any peculiar temper of this or that Church or religious society, but from the common disposition of all mankind, who when they groan under any heavy burthen endeavour naturally to shake off the yoke that galls their necks.

2. For more on world religions and violence, see the articles listed at Crosscurrents. We should also note that religious aggression may be direct or, as suggested by Michel Foucault, convoluted and subtle.

Copyright © Michael Clark. All rights reserved.

Hindus admire Church of Norway for firm stand on environment

Bremnes Church, Bømlo by Henke

Special to Earthpages.org

Hindus have praised Church of Norway for launching a sustainability reform.

Acclaimed Hindu statesman Rajan Zed, in a statement in Nevada (USA) today, applauded Church of Norway’s powerful stand on environment challenging national and diocesan councils, parishes and local joint church councils, individuals, and Government and the Parliament to make environmental reform efforts.

Zed, who is president of Universal Society of Hinduism, said that it was commendable for the Church Synod to try to persuade parishes to become “greener” and local joint church councils to be “environmental lighthouses”, individuals to “make a personal climate promise”, Government and Parliament to make the petroleum extraction carbon neutral, etc.

Faiths coming out in support of the environment was a remarkable signal, Rajan Zed said and urged all world religious leaders, religions and denominations to openly bless the environmental causes. Ancient Hindu scriptures, especially Atharva-Veda, were highly respectful of mother nature, he added.

We may believe in different religions, yet we share the same home—our Earth. We must learn to happily progress or miserably perish together. For man can live individually but can only survive collectively, Zed says quoting scriptures.

Christianity came to Norway around 1000 AD, from the British Isles, Germany and Friesland. Church of Norway, with about 1,600 churches/chapels, and with King as its constitutional head, can be defined as a State church with an Episcopal and a Synodical structure. Hinduism, oldest and third largest religion of the world, has about one billion adherents and moksha (liberation) is its ultimate goal.

Reincarnation: A New Look at an Old Idea – Part 4

Inferno | Hell by Daniele Margaroli

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Hell – Temporary or Eternal?

Another difference between the belief and non-belief in reincarnation has to do with the Christian view of hell.

Many adherents of reincarnation say hell is a temporary state where bad actions are punished and souls are educated in a kind of cosmic classroom. Souls learn how their actions harmed self and others by actually seeing the effects of their choices.

But once the lessons are learned, these souls are given another chance with a new birth. And so the cycle continues until the soul reaches absolute perfection.

This sounds great. And some say that we can do whatever we want and it doesn’t really matter.¹

In sharp contrast, the vast majority of Christians believe we have only one life. In Catholicism hell is no temporary schoolroom but an everlasting state without any hope for deliverance.²

While direct biblical opposition to reincarnation is fairly rare, Christians, both Catholic and Protestant, often uphold the following as proof that they’re right.

Just as it is appointed for mortals to die once, and after that the judgment, so Christ having been offered once to bear the sins of many, will appear a second time… (Hebrews 9:27-28)

And St. Thomas Aquinas adds this slightly less direct passage:

Even before they had been born or had done anything good or bad (so that God’s purpose of election might continue, not by works but by his call) she was told, “The elder shall serve the younger” (Romans 9:11-12)

Individuality, the Body and Heaven

Reincarnation theory also differs from Christian theology when it comes to the resurrection of the body–this being the belief that the individual soul and a glorified body eventually unite after death.

Many adherents of reincarnation see ultimate liberation in terms of the disappearance of an illusory sense of individuality. Instead of truly becoming oneself, the personal self and subtle spiritual body (or bodies) eventually merge into the absolute. At this point one loses all individuality and becomes supreme bliss.³

Most reincarnation theories outline astral realms and heavens but these are only temporary rest stops for the soul journeying toward undifferentiated bliss in the absolute.

This clearly differs from Christian belief. For Christians, heaven is an everlasting reward for the blessed who behold God’s glory while retaining their created individuality.

Generally speaking we could say that reincarnation theory looks at ultimate reality in terms of the soul falling into God like a drop falls into the ocean. Whereas non-reincarnation perspectives see the soul as getting close to God, basking in God and even interceding for God, but never becoming God.

The World at our Fingertips

Reincarnation is an imaginative and intriguing theory within the history of ideas.

Ironically, many are willing to believe in reincarnation – the strange idea that we leave our bodies and enter another one – but feel that contemporary paranormal ideas are too far fetched for serious consideration.

Perhaps this bias is partly due to the ancient nature of reincarnation theory. Old feels safe. And ancient traditions are often passed off as having automatic authenticity just because they’re old.

But that’s not a scientific approach. It’s a political and ideological one.

Indeed, some seem to forget that reincarnation is just a theory. But shouldn’t we be making newer, better theory considering all the scientific advances and fresh philosophical ideas at our fingertips today?

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¹ See Matthew 7:15, 24:11, 24:24; Mark 13:22; 2 Peter 2:1.

² Catholics do, however, believe in purgatory but this is a place for venial sins and forgiven mortal sins. Mortal sins unforgiven at the time of death result in the soul’s permanent estrangement from God– that is, eternal hell.

³ The psychiatrist C. G. Jung saw the ego as the highpoint of Western civilization and objected to this by asking, who experiences this bliss if the individual no longer exists? Ram Dass replied by saying that Jung was afraid to move past identifying with the comfortable social role of “psychiatrist.”

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Reincarnation: A New Look at an Old Idea – Part 2

Folklore by I'mBatman

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Folklore and Reality

Believers in reincarnation sometimes say that many ancient cultures believed in some form of reincarnation.

A good number of ancient myths do point to some kind of reincarnation theory but, at the same time, many cultures contained figures opposed to these ideas.

For instance, the ancient Greek and Indian materialist philosophers of the Epicurean and Charvaka schools, respectively, forcefully argued against any kind of immortality of the soul.

Rarely was life so simple in the ancient world that everyone embraced just one philosophy or outlook on life. In fact, the better scholars of religion and myth say it’s doubtful that everyone believed in their prevailing myths, even if these myths did happen to involve reincarnation.

Just like today, people probably faked it by showing outward signs of belief to avoid the repercussions of being different from the horde.

But even if, for the sake of argument, we momentarily agree that reincarnation does figure prominently in the ancient world, this doesn’t tell us much.  It’s almost like saying

Easter Bunny by Michael Clark

Every Christian child believes in Santa Claus and the Easter Bunny, therefore these folkloric characters exist.

Most Christians would say that folklore enriches childhood and even adult years. But they would add that at a certain point in one’s spiritual formation fascinating stories are put in context and more insight is gained by allowing the intellect to follow faith–and not the other way around.

Accordingly, Christians tend to see reincarnation as a limiting theory one hopefully grows out of.

The words of Saint Paul illustrate this perspective well:

When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became an adult, I put an end to childish ways.

1 Corinthians 13:11

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Reincarnation: A New Look at an Old Idea – Part 1

Pretty sure I'm paying for some sins I committed in a past life, this week. Photo by J. Star

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Reincarnation is the belief that the soul travels from one life form to another.

It is often understood as the soul leaving the body at the point of death and, not too long after, taking a new birth.

However, in most Asian religions the reincarnating soul may spend a considerable amount of time in astral realms before returning to an Earthly body.

Does reincarnation make sense?

The theory of reincarnation hinges on the notion of karma. Opponents say that karma theory is an easy way to create meaning out of a sometimes harsh and unjust world or perhaps to rationalize bad habits and personal weaknesses.

Meanwhile, believers say karma theory is rational–it makes sense and is based on knowledge instead of blind faith.¹

Statements like the above send up a red flag for those not adhering to reincarnation theory. Opponents to reincarnation say the immense and awesome workings of God cannot be reduced to human theories like karma and reincarnation, nor may the divine mystery be fully understood through reason alone.

In the Jewish and Christian prophetic traditions God’s workings are said to supersede our human psychological projections, imaginings and philosophical systems. Moreover, God is not understood as God’s creation, a popular idea in New Age circles where “The Universe” is synonymous with ultimate reality (philosophers call this perspective natural pantheism).

The voice of God (as Yahweh) speaking to the Jewish prophets illustrates the difference between natural pantheism and the belief in God as supreme Creator of the universe.

For my thoughts are not your thoughts,
Nor are your ways my ways, says the Lord.
For as the heavens are higher than the earth,
So are my ways higher than your ways
And my thoughts than your thoughts (Isaiah 55: 8-9).

Likewise in the Book of Job, Yahweh poses a series of questions to emphasize Job’s human limitations.

Where were you when I laid the foundation of the earth?
Tell me if you have understanding?
Can you bind the chains of the Pleiades
or loose the chords of Orion? (Job 38:4, 31).

Job is a “blameless servant” who, nevertheless, undergoes intense suffering. While this is not the place for a theological discussion about this thought-provoking book of the Bible, it’s enough to say that Job is reminded of the inestimable value of humility.

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¹ In some models of reincarnation God’s grace may override bad karma, which arguably is a faith position.

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Krishna, Buddha and Christ: The same or different? (Part 5 and Conclusion)

Reclining Buddha

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A Voice from God

In Catholicism peaceful living and spiritual growth go hand in hand. As the believer increases in perfection and becomes closer to God the soul usually experiences an increase in heavenly graces.

The Christian vessel, as it were, washes not just the outside but the inside of the cup to receive the pure waters of the Holy Spirit (Matthew 23:26).

Christian mysticism is not understood as a prelude to or justification for violence. However, one might object by citing Joan of Arc, her voices apparently coming from God and urging her to lead the French army into battle.

But it was the Catholic Church which eventually canonized her. The Gospels, themselves, never condone violence.

God or no God?

As mentioned earlier, religion can be complicated. Whenever one makes an assertion, an exception seems to arise. But the New Testament and Buddhist ideals of non-violence clearly differ in the sense that Buddhists do not believe in an ultimate, omnipotent, omniscient and eternal God.

Put simply, Buddhists do not believe in God. Instead, Buddhists normally contextualize the idea of God saying “God” is just another cultural concept to get past on the road to Nirvana, a journey involving the belief in reincarnation.

In Christianity, however, the unselfish love of enemies arises from inviting the living presence of God to dwell in one’s heart. Happiness isn’t just inside, as so many say. Rather, happiness is having a good relationship with God, who ultimately is beyond the self but also immanent.

Christian salvation doesn’t merely rely on one’s own contemplative efforts because God, and not oneself, is believed to be the source of all goodness and being.

Some see this ultimate dependence on God as a weakness but from a Christian perspective it’s just the way things are.

One will only get so far through one’s own initiative. And that, for many Christians, is a serious limitation for Buddhists.

Granted, Buddhism speaks of compassionate and intervening bodhisattvas who dispense graces to seekers along the way. But these exalted beings are not regarded as God.

A monotheistic God is never present in Buddhism and at some point even bodhisattvas must be surpassed to enter into the nothingness/fullness of Nirvana, a place where the apparently illusory idea of individuality also vanishes.

While some Christian mystics do talk about losing the self in a boundless ocean of God’s love, God never disappears from the picture. And it’s doubtful that Christian mystics are advocating a complete loss of individuality.

Heaven and Hell

Related to the discussion on violence and non-violence is the Buddhist perception of hell.

Hell isn’t eternal for Buddhists. It’s more like a stopover in a crummy hotel room where one eventually checks out.

Likewise with heaven. Heaven is described as a sort of ’spiritual health spa’ enjoyed between lifetimes and the reincarnating soul must eventually leave heaven to become fully enlightened. In fact, in Buddhism one encounters numerous heavens and hells before reaching full enlightenment.

Upon attaining enlightenment, Buddhists say the soul realizes it doesn’t exist and even the idea of past lives becomes illusory. After all, how can one have a past life is one never existed?

These are interesting philosophical ideas but a Christian aiming for heaven might wonder if the Buddhist heavens could be astral realms and not heaven as understood within Christianity.

Since Buddhist hells are not eternal, they perhaps would be closer to the Catholic notion of purgatory because for Christians hell is eternal. Nor is the Christian hell a mere way-station or, for that matter, cool Hollywood fantasy as we see in movies and video games.

For the vast majority of Christians, hell is just hell, forever and ever and ever…

And when it comes to the opposite, namely paradise, the Christian understanding of grace as a living presence that guides believers to an eternal heaven is relativized and arguably absent in Buddhism.

True, Buddhist schools variously speak of emptiness, fullness and enlightenment. And they speak of transitional grace and temporary heavens and hells. But Buddhist do not believe in eternal heaven and hell as articulated within Christianity.

Conclusion

This brief comparison suggests that the scriptures and beliefs emerging from Krishna, Buddha and Christ exhibit points of similarity but are not equivalent.

As we’ve seen, the Mahabharata speaks of peace but in the Gita Krishna emphasizes holy warfare.

By way of contrast, Christ, as part of the Holy Trinity is said to be co-equal with God and the Holy Spirit and willing to sacrifice himself on a cross rather than engage in violence.

Meanwhile, Buddha doesn’t believe in God and the Buddhist nirvana is said to surpass the Christian understanding of heaven and hell.

Both Krishna and Buddha speak of many lifetimes and associated opportunities for salvation through reincarnation, whereas the Christ of the Gospels entreats disciples to get it right the first time, presumably because for Christians there is no reincarnation.

To gloss over these and other differences may be well-intentioned but imprecise. And it’s doubtful that a confused belief in religious homogeneity will contribute to meaningful dialogue and genuine interfaith harmony.

While many promising commonalities can be discerned among today’s faith groups, it will take clear and honest thinking for humanity to get it right for the 21st century and beyond.

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