focusin RESPONSE RELIGIOUS SECTS TO
LETTER FROM EDITOR
Greetings Friends, The Church’s primary purpose is to engage in the mission of spreading the Gospel, which can be hindered by erroneous beliefs that impede the acceptance of divine truth Even with fervent preaching, Christianity may only attract a few lost souls if a nation’s collective consciousness is dominated by notions that treat it as a benign deception Therefore, the laity must receive comprehensive instruction in theology and apologetics The latter is essential in conducting evangelism with courage and conviction Evangelism involves proclaiming the Gospel message, inviting people to participate in the community of God, and announcing the divine reign
Pre-evangelism seeks to prepare the human heart’s soil, which distortions and fallacies about God and the Bible may have ravaged The purpose of apologetics is to engage in conversations that help people understand and accept the truth of the Gospel. At the same time, evangelism is an invitation to participate in the divine mission The Lord Jesus invites all individuals to become fellow workers in spreading the Gospel message worldwide (Matthew 28:19-20)
With Grace, Dr Devron A Thomas
APOLOGETICS: AN URGENT NEED IN THE SEVENTH-DAY ADVENTIST CHURCH
THE RELIABILITY AND PRACTICALITY OF THE BIBLE
Apologetics: An Urgent Need in the Seventh-day Adventist Church
A. Thomas
For the Seventh-day Adventist church to remain relevant and thrive in the current cultural landscape, it must invest in the education and training of its leaders in Apologetics Through strategic investment in the education and training of its leaders in the discipline of Apologetics, the Seventh-day Adventist Church can confer upon them the requisite tools and scholarly insight to competently articulate and defend the theological tenets of the denomination while simultaneously providing cogent responses to questions and challenges raised by skeptics. Such an enterprise would not only reinforce the faith of existing believers but also serve as an effective means of attracting new members and fostering meaningful engagement with the broader community. Neal Wilson, former president of the General Conference of Seventh-day Adventists, once made an astute observation, noting that “too many of our people are doctrinally illiterate, and as a result, they have no firm convictions or commitment to this prophetic movement ”[1] Wilson’s observation illuminates a significant issue that plagues Seventh-day Adventists The dearth of doctrinal knowledge and comprehension can engender a feeble commitment to the Adventist faith, which hinges on specific theological tenets. Without a robust grasp of these tenets, Adventists may find it arduous to engage in substantive dialogues regarding their faith and share their beliefs efficaciously with others.
It may be prudent to engage in introspection to evaluate the epistemological foundations of one ’ s beliefs The present discourse shall elucidate the necessity of Apologetics within the Seventh-day Adventist Church
[1]Neal C Wilson, “The President Calls for Renewal,” Adventist Review (April 7, 1988): 12
Apologetics Define Apologetics is derive ἀπολογίαν), it means t Gospel “But sanctify ready always to give that asketh you a reas meekness and fear.”1 discipline, Apologetic seeks to persuade oth of the Christian faith systematic exploratio Christian belief and t raised against it How to win an intellectual over individuals to th Gospel’s transformat In essence, Apologet undertaking that eng presenting persuasive for belief. It draws fro including philosophy employs different mo reasoning, logical ana alternative worldview
Dr. Devron
ed ed from the Greek (apologianto provide a verbal defense of the the Lord God in your hearts: and be an answer (ἀπολογίαν) to every man son of the hope that is in you with Peter 3:15.As an intellectual
cs is a multifaceted endeavor that hers of the truth and reasonableness
. It constitutes a rigorous and on of the rational foundations of he nature and scope of objections
wever, its ultimate aim is not merely argument or debate but rather to win he person of Jesus Christ and the ive power
ics is a skillful and scientific ages the intellect and the emotions by e arguments, evidence, and rationales om various fields of inquiry, y, theology, history, and science. It odes of discourse, such as deductive alysis, and critical appraisal of ws
Moreover, Apologetics entails a profound concern for the well-being and flourishing of human beings, regarded as bearers of God’s image and dignity It acknowledges that people’s intellectual, emotional, and spiritual requirements necessitate a comprehensive approach. As a result, it strives to foster a welcoming and respectful environment where authentic dialogue, empathy, and compassion can occur.
The Need for Apologetics
Bert Beach, former religious liberty leader of the General Conference, observed, “Adventists have been most successful in reaching religious or semi-religious people, especially those who are already Christians or influenced by Christianity They have much greater difficulty in reaching secular people or those of other faiths.”[2]Most of the strategies Adventists employ in their evangelistic efforts are geared towards winning people already exposed to Christianity. Despite the success of Seventhday Adventists in evangelizing and attracting a significant number of followers, particularly among religiously inclined individuals, there remains a lack of significant penetration among individuals who hold secular-atheistic and other philosophical worldviews
This suggests that the message and teachings of Seventh-day Adventism may not fully resonate with those who do not adhere to religious beliefs or hold alternative philosophical perspectives Further research and outreach strategies may be necessary to effectively engage with and address the needs and concerns of these individuals.
The necessity for Apologetics within the Seventh-day Adventist denomination originates from the recognition that contemporary society is increasingly inquisitive about the veracity of religion and the Scriptures. In an epoch where scientific inquiry and rational thought are paramount, it is incumbent upon Adventists to proffer a cogent and rational argumentation in substantiation of their tenets It is imperative to recognize that the reach of the Gospel extends beyond the confi nes of traditional Christian congregations and encompasses the vast spectrum of individuals adhering to secular humanism, atheism, Islamic faith, New Age spirituality, and those who do not identify with any particular religious denomination Our mandate is to be “fishers of men ” Thus, our duty is to catch all types of “fish ” As exemplified by the account in John 21:11, Simon Peter successfully retrieved a net filled with a vast assortment of fish, amounting to precisely one hundred and fifty-three This figure was believed to represent the total number of fish species in existence during that era Consequently, capturing one hundred and fiftythree fish serves as a symbolic representation of the universality of salvation that the Gospel offers to people of all ages and societal groups. [3]
The time has come for the church to train pastors and lay leaders in Apologetics Evangelism involves the proclamation of the Good News and the verbalization of the gospel message worldwide. Apologetics, on the other hand, is pre-evangelism.[4] The purpose of preevangelism is to till the distorted soil of man ’ s heart for the reception of the Gospel God uses well-reasoned answers and arguments as a springboard to the gospel of Jesus Christ Additionally, pre-evangelism seeks to understand people’s context and minister to their needs. Thus, Apologetics is CONVERSATIONAL, whereas evangelism is INVITATIONAL
“False ideas are the greatest obstacles to the reception of the Gospel.”[5]The 21st century is deeply saturated in at least three dominant philosophies: relativism, pluralism, and naturalism In today’s culture, people’s views of God and the Bible are based on distortions and misinformation. I firmly believe that the Church in this century must double its efforts in Apologetics exploits as we seek to share the Gospel. The many sermons[6] from pulpits in SDA churches are not aimed at providing this generation with the tools to make them effective defenders of the faith Nancy Pearcey puts it this way:
As Christian parents, pastors, teachers, and youth group leaders, we constantly see young people pulled down by the undertow of powerful cultural trends. If all we give them is a “heart” religion, it will not be strong enough to counter the lure of attractive but dangerous ideas Young believers also need a “brain” religion training in world view and apologetics to equip them to analyze and critique the competing world views they will encounter when they will leave home. If forewarned and forearmed, young people at least have a fighting chance when they find themselves a minority of one among their classmates or work colleagues. Training young people to develop a Christian mind is no longer an option; it
[2]Bert B Beach, “Adventism and Secularization,” Ministry (April, 1996): 22
[3]“Today people require more than to merely have the gospel declared to them They also need to have it defined and defended They do not merely need to decide whether to follow Christ – they need to know who Christ is and what it means to follow him ” Mark Mittelberg and Bill Hybels, Building a Contagious Church: Revolutionizing the Way We View and Do Evangelism (Grand Rapids, MI: Zondervan Pub House, 2000), 42
[4]Apologetics is about persuading people that there is a door to another world a door that perhaps they never realized existed Evangelism is about helping people to open that door and enter into the new world that lies beyond
[5]J Gresham Machen “The Scientific Preparation of the Minister,” The Princeton Theological Review, 1913
[6]“Pastors can no longer afford to ignore the results and the speculations of modern physics. These ideas are percolating down into the common consciousness through magazines, popularized treatises, and even novels If we do not familiarize ourselves with them we may find ourselves in an intellectual backwater, unable to deal with the well-read man across the street ” John K La Shell, Journal of the Evangelical Theological Society 36 (1993): 261
is part of their necessary survival equipment.[7]
Per Pearcey’s observation, contemporary culture presents formidable obstacles to Christian youth, which may impede their adherence to the faith To overcome these challenges, young Christians must possess a robust comprehension of their beliefs and the capacity to scrutinize and appraise alternative worldviews. Such a disposition is imperative not only fo r their spiritual maturation but also for their personal advancement and survival in the secular environment Pearcey’s assertion emphasizes that several young Christians may not be sufficiently equipped with the requisite tools to confront these challenges. It accentuates the need for parents, pastors, and other Christian leaders to impart the ability to cultivate a Christian mindset to the younger generation This cogitative framework is anchored in faith and endowed with intellectual acuity to navigate various cultural inclinations.
In essence, this statement implies that Christian youth necessitates an amalgamation of a robust faith foundation and intellectual adeptness to surmount the obstacles of contemporary culture It also underscores the obligation of parents, pastors, and other Christian leaders to furnish indispensable instruction to the upcoming generation.
Thus, “the times demand an intelligent, educated ministry Our ministers will have to defend the truth against base apostates, as well as to measure scripture evidence with those who advocate errors.”[8]
The Gospel accounts show that Jesus Christ, the eminent figure of Christian theology, exhibited a remarkable level of intellectual rigor and analytical acumen Indeed, Jesus can be regarded as an accomplished apologist and thinker, as he regularly engaged with the Pharisees and other religious leaders of his day in profound and insightful debates. On multiple occasions, Jesus challenged the Pharisees’ assumptions and thought processes, exposing the limitations of their legalistic approach to religious practice and offering a radical new vision of spiritual life that centered on love, compassion, and empathy. In this way, Jesus demonstrated the power of critical thinking and intellectual inquiry to transform not only individual lives but entire societies, leaving an enduring legacy that continues to influence the course of human history
. Dallas Willard posits:
We need to understand that Jesus is a thinker, that this is not a dirty word but an essential work, and that his other attributes do not preclude thought, but only ensure that he is certainly the greatest thinker of the human race: ‘the most intelligent person who ever lived on earth.’ He constantly uses the power of logical insight to enable people to come to the truth about themselves and about God from the inside of their own heart and mind [9]
Upon thorough analysis of the New Testam ent, it is evident that it is a meticulously crafted masterpiece that aims to offer a comprehensive and rational account of the events surrounding Jesus of Nazareth Each of the four Gospels presents an exclusive perspective of Jesus to convince their respective readership of the veritable nature of Jesus’ identity
Christians should maintain the equilibrium of the cognitive, affective, and experiential dimensions, which play a crucial role. The transcendent figure of God serves as the ultimate focal point for these dimensions, offering a foundation for rationality and coherence to the world
The intellect, emotions, and experience converge in their contemplation of God as they seek to apprehend the divine essence underlying the universe In essence, the Christian life is a holistic pursuit that integrates the various aspects of human experience into a unified and coherent whole This pursuit is grounded in the belief that God is the source of all meaning and purpose and that human existence finds its ultimate fulfillment in contemplating His divine nature Therefore, “to be ignorant and simple now, not to be able to meet the enemies on their ground would be to throw down our weapons, and to betray our unedu cated brethren who have, under God, no defense but us against the intellectual attacks of the heathen. Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered ”[10]
Conclusion
The Seventh-day Adventist Church faces significant challenges in the prevailing cultural milieu. The indispensability of Apologetics for the Church cannot be overstated
It is imperative that the Church invests in the education and training of its leaders and lay, in Apologetics The primary objective of Apologetics is not to win argum souls for Christ. By providing compelling and intellectually coherent answers to p and challenges, the Church can prepare the ground for the reception of the Gospe Therefore, the Seventh-day Adventist Church must equip its leaders with the nec engage with people of diverse religious and philosophical orientations in an effec manner.
[7]Nancy Pearcey, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton, IL: Crossw
[8]Ellen G. White, Testimonies for the Church, Vol. 5. (Mountain View, California: Pacific Press Pub. As
[9] Dallas Willard, “Jesus the Logician,” Christian Scholars Review (Summer 1999): 610
[10]C S Lewis, The Weight of Glory (New York: Macmillan, 1980), 50
The Reliability and Practicality of the Bible
Dr. Devron A. Thomas
The Bible is a complex and multifaceted text that has been the subject of much theological and scholarly debate over the centuries. While some argue that it is a purely human creation, others contend it results from a divine-human partnership. The trustworthiness of the biblical text serves as a cornerstone for the legitimacy of the Christian belief system [1] The remarkable consistency and compatibility of thousands of Old Testament manuscripts and fragments distributed across the Near East, Africa, and the Mediterranean regions, both linguistically and theologically, underscores the reliability of the biblical text [2] The existence of such diversity and yet striking agreement among these copies reinforces the authenticity of the biblical text and its message. The consistency of the biblical text across such a vast geographical expanse and period is a testament to the unwavering dedication of scribes and copyists to preserving the text in its original form. The collective witness of these manuscripts supports the integrity and authenticity of the biblical message and its enduring relevance to the Christian faith [3]
The manuscripts are congruent with the Septuagint, a Greek translation of the Hebrew Bible rendered in the third century BC [4] The discovery of the Dead Sea Scrolls in the mid20th century was a remarkable testament to the integrity and reliability of the Hebrew Bible’s
transmission in the 1st, 2nd, and 3rd centuries BCE These ancient manuscripts provided valuable insights into the textual history of the Old Testament and demonstrated the accuracy of its transmission over time Similarly, the New Testament’s manuscript evidence is also compelling, with over 25,000 ancient manuscripts identified, including at least 5,600 copies and fragments in the original Greek language Some of these manuscripts date back to the early second and third centuries, with a mere 40-60 years separating them from the original autographs [5]
The manuscript evidence is unparalleled compared to other ancient writings widely accepted as authentic For instance, Julius Caesar’s “The Gallic Wars” has only ten surviving manuscripts, the earliest of which dates to 1,000 years after the original autograph Similarly, Pliny the Younger’s “Natural History” has seven manuscripts, with 750 years since the original autograph In contrast, Thucydides’ “History” has eight manuscripts dating back 1,300 years, and Herodotus’ “History” has eight manuscripts dating back 1,350 years Plato’s works have only seven manuscripts, with 1,300 years elapsed since their original autograph, and Tacitus’ “Annals” has 20 manuscripts, the earliest of which dates back 1,000 years after the original autograph [2] The manuscript evidence for the Old and New Testaments demonstrates their remarkable transmission accuracy over time [6]
[1]Norman L Geisler, Baker Encyclopedia of Christian Apologetics (Grand Rapids, MI: Baker Books, 1999), 527
[2]Craig Blomberg, The Historical Reliability of the Gospels (Downers Grove, IL: InterVarsity Press, 1987), 9.
[3]See J McDowell, Evidence that Demands a Verdict, Historical Evidences for the Christian Faith 2 vol (Nashville, TN: Thomas Nelson Publishers, 1999), 71- 73
[4]See J McDowell, Evidence that Demands a Verdict, Historical Evidences for the Christian Faith 1 vol (Nashville, TN: Thomas Nelson Publishers, 1979), 58, 59
The Bible is a product of divine inspiration, in which God worked through human authors to convey His message to the world The concept of inspiration is fundamental to understanding the nature of the Bible. According to this view, God guided the minds of the biblical writers, [1]Norman. L. Geisler, Christian Apologetics (Grand Rapids, MI: Baker Book House, 2002), 308
[5]William M Ramsay, The Bearing of Recent Discovery on the Trustworthiness of the New Testament (Grand Rapids, MI: Baker Book House, 1953)
[6McDowell, Evidence that Demands a Verdict, Historical Evidences for the Christian Faith, 42.
enabling them to express His message in their own words and according to their own cultural and intellectual backgrounds. This process of inspiration ensured that the resulting texts were free from error and conveyed the truth of God’s message to humanity.
According to 2 Peter 1:21, no prophecy has ever resulted from human will but rather that the Holy Spirit moved chosen individuals to speak on behalf of God This view is consistent with the message of the Bible as a whole, which presents itself as a reliable and trustworthy record of history and a divinely inspired text Despite the many attempts to discredit the Bible’s reliability and credibility, its textual tradition and alignment with contemporary facts, dates, and persons testify to its
self-interests and work towards the greater good It also motivates us to work towards justice and equality and to stand up for those who are marginalized and oppressed. Moreover, the Bible can provide us with comfort and hope in the face of adversity. Its teachings remind us that we are not alone and that faith is always a source of strength and comfort. It teaches us to find peace and comfort amid pain and suffering and trust in a higher power greater than ourselves
In summary, the Bible is a profound and powerful book that offers knowledge, wisdom, and guidance to help people lead more fulfilling and meaningful lives. By studying its teachings and striving to live by its principles, we can cultivate a more profound sense of purpose, meaning, and connection with God.
A Response to the Mormons: The Latter-Day Saints of Jesus Christ
Dr. Devron A. Thomas
The beginning of the Latter-day Saints can be traced back to the early 19th century when Joseph Smith claimed to have received divine revelations and visitations from God the Father and Jesus Christ Smith believed that the existing Christian churches were in error and that he had been chosen as the restorer of the true gospel of Jesus Christ on Earth In 1830, Smith published the Book of Mormon, which he claimed to be a translated record of an ancient text inscribed on golden plates
According to the theological tenets espoused by the Church of Jesus Christ of Latter-day Saints, God, the Divine Being, is an exalted human entity. Mormons maintain that humans, through their spiritual evolution, possess the potential to attain divine status and become Gods themselves.Joseph Smith posits, “God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens… He was once a man like us; yea, God himself, the Father of us all, dwelt on an earth the same as Jesus Christ himself did.”[1] Smith’s doctrine of God’s exaltation is a radical departure from traditional Christian theology, which posits that God is eternal and unchangeable Smith’s belief that God was once a mortal being like ourselves, who achieved his exalted status through obedience to divine laws, reflects an anthropomorphic conception of the divine that challenges traditional notions of divine transcendence Furthermore, his belief in a plurality of gods who govern the universe and assist in human exaltation reflects a polytheistic worldview that diverges sharply from monotheistic traditions. According to Mormon Apostle Bruce R. McConkie:
God the Father is a perfected, glorified, holy Man, an immortal Personage. And Christ was born into the world as the literal Son of this Holy Being; he was born in the same personal, real, and literal sense that any mortal son is born to a mortal father. There is nothing figurative about his paternity; he was begotten, conceived and born in the normal and natural course of events, for he is the Son of God and that designation means what it says.[2]
[1]Bruce R McConkie, Mormon Doctrine (Bookcraft Pubs 1958), 74
[2]Joseph Smith, Teachings of the Prophet Joseph Smith, (Salt Lake City, Utah: Deseret Book Co, 1977), 345-346
In his writings, McConkie espouses the literal and physical paternity of Jesus Christ, contending that the Savior was born into the world as the literal Son of God the Father, like any mortal son, is born to a mortal father. This assertion is founded on the Mormon doctrine that God the Father is a glorified and holy Man, and Jesus Christ is the literal Son of God. From a theological standpoint, this statement raises some pertinent questions and debates For instance, it conflicts with the orthodox Christian belief that Jesus Christ was conceived through the extraordinary intervention of the Holy Spirit and not through the natural process of human reproduction This view is substantiated by the Gospel of Matthew, which recounts the angel’s message to Joseph that Mary, Jesus’ mother, was with the child through the Holy Spirit (Matthew 1:20-21).
The statement raises questions regarding the nature of God the Father and the intricate relationship between God the Father and Jesus Christ The Mormon view that God the Father is a glorified, holy Man differs from most other Christian denominations that regard God as a celestial and spiritual being beyond human form and limitations This view is supported by numerous biblical passages that describe God as a spirit (John 4:24) and invisible (1 Timothy 1:17).
Mormons often invoke Genesis 3:5, which reads, “For God knows that in the day you eat of it, your eyes will be opened, and you will be like God, knowing good and evil,” to bolster their doctrine of deification However, it is important to recognize that this statement was uttered by Satan, whose word cannot be trusted due to his status as the father of lies. Additionally, “Elohim,” the Hebrew word used in the text, is a generic term that appears approximately 2,570 times in the Old Testament. While it generally refers to the one true God, it can also refer to pagan gods, judges or rulers, and angels, as previously noted.[3] Elohim in this verse has an attached prefix and means “like” or “ as ”[4] It means then that the text is not suggesting that Eve will become what God is, but that she will be like god So, in what way would she be like god? In his commentary, Adam Clark contends, “They now had a sufficient discovery of their sin and folly in disobeying the command of God; they could discern between good and evil; and what was the consequence? Confusion and shame were engendered because innocence was lost and
[3]Laird R Harris, Gleason Archer, Jr and Bruce Waltke, eds , Theological Wordbook of the Old Testament (Chicago, IL: Moody, 1980), 44,45.
[4]J Weingreen, A Practical Grammar for Classical Hebrew (Oxford: Oxford University Press, 1959), 26,
guilt contracted ”[5] Keil and Delitzsch contend, “By eating the fruit, man did obtain the knowledge of good and evil, and in this respect became like God.”[6]
The Bible affirms that God is the only true God and that humans are His creation. In Genesis 1:26, God created humans in His image and likeness, meaning humans reflect God's nature and attributes but are not divine. Therefore, the notion of human deification, as propagated by some Mormon teachings, is inconsistent with the biblical doctrine of creation It is a product of human imagination that lacks any sound theological foundation In conclusion, while human deification may appear appealing, biblical teachings do not support it and should be approached cautiously.[7]
The Bible is God’s inspired word. It is the final rule of authority in matters of faith and morals. The Mormons, on the other hand, regard the Bible as a sacred book, but it is not, for them, the final authority Mormonism declares, “We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God ”[8] They only accept the King James Version of the Bible as being the Word of God only insofar as it is correctly translated. James E. Talmage, a leading voice within the Mormon Church, writes: It is noticeable that we have no reservation respecting the Book of Mormon on the ground of incorrect translation. To do so would be to ignore attested facts as to the bringing forth of that book. Joseph Smith the prophet, seer, and revelator, through whom the ancient record has been translated into our modern tongue, expressly avers that the translation was effected through the gift and power of God, and is in no sense the product of linguistic scholarship.[9]
Smith insists, “I told the brethren that the Book of Mormon was the most correct of any book on earth and the keystone of our religion, and that a man would get nearer to God by abiding by its precepts than by any other book ” The assertion that the Book of Mormon
[5]Adam Clarke (no date), Clarke’s Commentary: GenesisDeuteronomy (New York: Abingdon-Cokesbury), 51.
[6]C F Keil and F Delitzsch, Commentary on the Old Testament: The Pentateuch (Grand Rapids, MI: Eerdmans, 1976), 95
[7]Charles Erdman, The First Epistle of Paul to the Corinthians (Philadelphia, PA: Westminster, 1928), 78
[8]James E Talmage, A Study of the Articles of Faith, Art 8 (Salt Lake City: Utah: The Church of Jesus Christ of the Latter Day Saints, 1957)
[9] James E Talmage, The Vitality of Mormonism (Boston: Gorham Press, 1919), 127
surpasses the Holy Scriptures carries profound theological implications It posits the Book of Mormon as the ultimate source of truth and revelation, elevating it above the authority of the Bible. This raises critical questions regarding the character of revelation, scripture's function, and religious texts' legitimacy.
From a theological perspective, the Bible is regarded as the inspired Word of God and, consequently, authoritative and infallible In contrast, the Book of Mormon is deemed an additional testament to Jesus Christ, thought to contain supplementary revelations and teachings not found in the Bible However, the assertion that the Book of Mormon transcends the Holy Scriptures challenges the traditional understanding of scriptural authority.
Moreover, the claim that the Bible is subordinate t o the Book of Mormon raises questions regarding the unity and coherence of religious doctrine If the Bible is subject to the Book of Mormon, it is unclear how the two can be reconciled within a consistent theological framework This may result in confusion and division within religious communities, as divergent interpretations of the respective texts give rise to varying understandings of religious doctr ine The Holy Scriptures. Simply put, the Bible is subject to the Book of Mormon.
The Book of Mormon contains several historical inaccuracies, such as its assertion that the American Indians are of Semitic descent, despite extensive evidence supporting their Mongoloid ancestry Additionally, no archaeological evidence substantiates the claim that there were any significant Semitic civilizations in the Americas circa 2200 B.C., the purported time of the biblical patriarch Abraham. Furthermore, the Book of Mormon is believed to have been translated from a reformed Egyptian language that has never been identified or attested in any credible historical record This raises the question of why God would choose to reveal His truth in a language without a known frame of reference for understanding
The Bible is a m eticulously attested and exhaustively documented literary work, its historical roots dating back to the earliest. It has been translated into numerous languages, facilitating its dissemination to individuals across the globe. As a foundational element of Christian theology, the Bible is a source of spiritual instruction, moral guidance, and intellectual inspiration for adherents Its teachings have profoundly influenced human history, and it continues to shape the beliefs and values of millions of individuals worldwide “In extraordinary ways, modern archaeology has affirmed the historical core of the Old and New Testaments, corroborating key portions of the stories of Israel’s patriarchs, the Exodus, the Davidic
monarchy, and the life and times of Jesus ”[10]Craig Blomberg observes that the four Gospels have been subjected to intense analytical study for the last two centuries, making them possibly the world’s most scrutinized body of literature. Despite the rigorous examination, scholars still consider the Gospels credible historical sources. They continue to study them with great interest and use them to understand the life and teachings of Jesus Christ. This is a testament to the enduring power and significance of the gospels as a piece of religious and historical literature [11]
The Apostle Paul says in 2 Timothy 3: 16, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” All Scripture is God-breathed and of divine origin, while the Book of Mormon’s human authorship and numerous inaccuracies render it an unreliable source of spiritual guidance and doctrinal authority.
[10]Jeffery Sheler, “Is the Bible True,” US News & World Report, October 25, 1999, 52
[11] Craig Blomberg, The Historical Reliability of the Gospels (Downers Grove, IL: InterVarsity Press, 1987), 9
A Response to Buddhism
Dr. Devron A. Thomas
omplex religion with many different shades and “has adapted itself to the ver geographic area it has penetrated.”[1] Buddhism was founded by Siddhartha 500 years ago in the Himalayas between modern-day India and Nepal.
orn around 563 BC, the son of King Suddhodana and Queen Maya of the Shakya ion of Buddhism can be divided into two main branches, Mahayana and atter is mainly practiced in southeastern Asia: Sri Lanka, Thailand, and the former is primarily practiced in northern Asia: China, Korea, Tibet, and a Buddhism emphasizes spiritual achievement and liberation of the whole r branch of Buddhism, which includes Zen, emphasizes self-actualization and ffering.
osophy, Enlightenment holds a significant position in Buddhism and is al for comprehending reality. Although Zen Buddhism refutes the existence of ments as mere illusions, it does not deny the involvement of supernatural behind certain Buddhist beliefs. An analysis of the available data and evidence Buddhist notion of enlightenment aligns with Christian ideology about demonic rooke posits:
lain enlightenment? Enlightenment is the ultimate initiatory giving over of the d, spirit, and soul to another power to become the occupant It is a selfrender The new occupant is no longer human It is operating on a superhuman nce And it has strategy, deception, and power this is the timeless theme That ender has a recurrent configuration before the cosmic possession becomes
g over one ’ s identity, mind, spirit, and soul to another power goes against the e of God as the only valid and worthy recipient of such surrender. Christians illed with the Holy Spirit, which involves surrendering to God’s will and work in and through us (Ephesians 5:18)
e idea of becoming a superhuman occupant through enlightenment raises he nature of this new occupant and its alignment with Christian values e in the divinity of Jesus Christ and that He alone is the way to eternal life, not ihilating surrender to another power
e mention of strategy, deception, and power in the context of enlightenment bout the source of this power. Christians believe that any power that is not of an lead to spiritual deception and bondage. Brooke’s statement raises significant Christian perspective regarding the source and nature of this new occupant and h Christian values.
, Neighboring Faiths: A Christian Introduction to World Religions Vol 2nd ed (Downers Grove, IL: 313
, The Buddha and His Teachings (India: Jaico Publishing House, 2006), 3, 4 of the Cosmic Circuit (Oxford, England: Lion Publishing Corporation, 1987), 200- 201
A careful study of the New Testament will reveal that Jesus cast out demons, not inviting them to take residence within the human body (Matthew 9:32-33, Mark 1:27).
Within the realm of Zen Buddhism, there exists a significant emphasis on the veneration of spiritual icons, the practice of mystical intonations, the attainment of altered states of consciousness, and the cultivation of psychic abilities, all of which may serve as conduits for spiritual contact From a historical and philosophical perspective, Buddhism and yoga share common origins that can be traced back millennia to ancient India Moreover, yoga and other mystical practices originating from the East are deeply rooted in esotericism John White writes, “In its highest form, occult science merges indistinguishably with true mysticism Mysticism and genuine occultism are closely allied The heart of genuine occult practices appear to be synonymous with aspects of the [yogic] kundalini concept.”[4] The statement by White highlights a close relationship between occultism and mysticism. White suggests that occult science merges with mysticism in its highest form, implying a connection between the two practices. He mentions that the heart of genuine occult practices appears synonymous with aspects of the kundalini concept in yogic philosophy. In White’s view, there is an inseparable link between the spiritual practices of mysticism, occultism, and yogic philosophy Rammurti Mishra expresses similar sentiments, “it may be said that behind every psychic investigation, behind mysticism, occultism, etc , knowingly or unknowingly, the Yoga system is present ”[5] Mishra submits that the Yoga system, in some form, is present in all areas of psychic investigation, mysticism, and occultism, albeit not always consciously. Mishra implies that the Yoga system has a pervasive influence that transcends individual practices and traditions. Therefore, the statement calls attention to the idea that the Yoga system may be an underlying framework for understanding various spiritual practices, even if they are distinct from the Yoga tradition. Many Westerners who practice yoga, thinking it is simply an exercise regimen, are grossly mistaken. Practicing yoga is not restricted to a mere form of physical exercise As the authors above emphasize, it is a practice that delves into the realm of the occult and mysticism
[4]John White, “Kundalini and the Occult,” in Kundalini Evolution and Enlightenment (Garden City, NY: Anchor, 1979), 363-364
[5]Rammurti S Mishra, Yoga Sutras: The Textbook of Yoga Psychology (Garden City, NY: Anchor Books, 1973), 138
It is worth noting that yoga should not be taken lightly, as any misinterpretation of its practice can lead to severe consequences such as morbidity and insanity.[6]
Another problematic aspect of Buddhism is the notion of anti-authority. Zen Buddhism advocates the destruction of all authority. Irmgard Schloegl writes:
Followers of the Way, if you wish to see this Dharma clearly, do not let yourselves be deceived. Whether you turn to the outside or to the inside, whatever you encounter, kill it If you meet the Buddha, kill the Buddha; if you meet the patriarchs, kill the patriarchs; if you meet the Arhats, kill the Arhats; if you meet your parents, kill your parents; if you meet your relatives, kill your relatives; then for the first time you will see clearly.[7]
Within the Christian faith, the Bible is the primary source of doctrinal authority and is a foundational framework for establishing moral and ethical norms. Its significance is derived from the belief that it represents the inspired word of God and provides guidance for believers seeking to navigate the complexities of modern society. The Bible’s enduring influence can be attributed to its ability to offer timeless wisdom that transcends cultural and historical contexts It is a valuable resource for individuals and communities seeking to uphold universal principles of justice, compassion, and righteousness It is worth noting that many Buddhist concepts influenced modern cults like the New Age and Freemasonry Buddhist ideas also had a powerful influence on cult leaders like Alister Crowley and Charles Manson. Zaehner posits: Charles Manson had achieved what the Zen Buddhists call enlightenment, the supreme lightning flash of which shatters the time barrier, and through which one is reborn in eternity, where time does not exist and death is an almost laughable impossibility. All things are fused into one…. Lucidly he drew the obvious conclusion that our modern Zen Buddhists do all they can to hush up. Where he had been all things were One and there was “ no diversity at all”: he had passed beyond good and evil At last, he was free![8]
[6]Hans U Rieker, The Yoga of Light: Hatha Yoga Pradipika (New York: Seabury Press, 1971),134
[7]Irmgard Schloegl, The Zen Teaching of Rinzai (Berkeley, CA: Shambhala Publications, 1975), 43- 44
[8]R C Zaehner, Our Savage God: The Perverse Use of Eastern Thought (New York: Sheed and Ward, 1974), 63, 65
Christians have a unique prospect of conveying the Gospel message to the Buddhist community. This can be effectively achieved by directing their attention towards Jesus of Nazareth, who embodies the true essence of enlightenment in the biblical sense. As the light of the world, Jesus is the sole pathway to illumination and salvation. The significance of Christ’s message and His ultimate sacrifice on the cross cannot be overstated, as it provides a comprehensive framework for comprehending our relationship with God, others, and ourselves In light of this, Christians can engage in meaningful intercultural dialogue and bridge the gap between religious traditions by offering a compelling vision of Christ’s redemptive work
A Response to Islam
The Islamic faith, akin to Christianity and Judaism, postulates theistic monotheism and acknowledges the existence of a singular supreme being who created the cosmos. The religion's founder, Muhammad, is historically recognized as the messenger of its tenets and is believed to have received divine revelations from the Almighty, which subsequently served as the foundation of Islam According to Islamic theology, the first of these revelations was conveyed to Muhammad by the archangel Gabriel, marking the onset of a sequence of revelations that were eventually compiled within the Quran, meaning “recitation.” Muhammad's teachings encompassed a triad of central points, notably: (1) the singularity of God; (2) the obligation of human beings to adhere to the will of God; and (3) the inevitability of a day of reckoning when humanity will be judged based on their obedience or disobedience to God's commands ”[1]
Islam has a significant presence in the Middle East, North Africa, Indonesia, and Central Asia and is divided into two primary branches: Sunni and Shia. The cultural heritage of Islam is rich and diverse, and Islamic people have historically governed several provinces in Asia Minor, including the capture of Constantinople in 1453. Interestingly, within three decades of the death of Mohammed, Islam had expanded into Persia (Iran) In 1095, Pope Urban II initiated a crusade against the Turks (Muslims), which led to the capture of Jerusalem in 1098, accompanied by a massacre of 70,000 Muslims. Subsequently, there were seven crusades between 1095 and 1272. However, the Muslims eventually retook Jerusalem, resulting in a significant defeat for the Christians.[2]
[1]Winfried Corduan, Neighboring Faiths: A Christian Introduction to World Religions Vol 2nd ed (Downers Grove, IL: IVP Academic, 2012), 96.
[2]J Christy Wilson, Introducing Islam (NY: Friendship Press, 1965), 21
Islam manifests as a religious tradition that espouses uniformity, homogeneity, and catholicity through its theological tenets and epistemological framework. Irrespective of their geographical location, a Muslim residing in Saudi Arabia, Trinidad, St Lucia, Africa, or Germany subscribes to the same axioms pertaining to the divine ontology, angelic hierarchy, prophetic narratives, revelatory sources, and eschatological paradigms Within Islamic theology, the concept of the Trinity, articulated by the Christian Church, is categorically rejected. In explicating the nature and essence of divinity, Muslims posit Allah as an undifferentiated monad. However, this notion of an undifferentiated unity represents a purely mathematical reality rather than a physically corresponding one. Indeed, the natural world conveys a plurality of unity rather than an undifferentiated unity Such a reality is reflected in the words of Timothy Tennen: A stone has little internal differentiation If you split a stone in to two pieces, you have not destroyed the essence of the stone; you have created two smaller stones. However…If you cut a tiger in to two pieces, you do not get two smaller tigers. In the act of dividing the tiger you destroy the very essence of the tiger. A tiger, although a complex and internally differentiated creature, has an indivisible essence because it cannot be separated without destroying that essence.[3]
Christianity
[3]Timothy Tennent,
at the Religious Roundtable (Grand Rapids, MI: Baker Academic, 2002), 158.
Based on the illustration above, we can infer that complexity does not oppose the concept of unity. Secondly, intrinsic differentiation does not in any way negate the existence of absolute unity. Thirdly, the natural world exhibits a phenomenon of unity in diversity. The human physical form is a prime example of a unified entity comprising multiple complexities The ears and eyes are integral components of the body, yet each possesses unique structure and function attributes Although sharing the same essential characteristics, the ears are exclusively responsible for hearing, while the eyes lack this ability and instead possess the ability to perceive light.[4]
C. S. Lewis expounded on the subject using logical inferences and rational deductions. He posits, “God is love have no real meaning unless God contains at least two persons Love is something that one person has for another person If God was a single person, then before the world was made, he was not love ”[5] Lewis posits that the semantic coherence of the statement “God is love” necessitates the tripersonality of God, as love is an interpersonal quality that requires more than one person. If God were a singular entity, He would have lacked an object for His love before the world's inception, making His nature incompatible with love. This line of reasoning serves as a foundational premise for Lewis’s advocacy of the multi-personhood of God, which is a fundamental tenet of Christian theology Robert Letham echoes similar convictions, albeit through an inverted approach, as he articulates his thoughts on the matter, “Islam’s doctrine of God leaves room neither for diversity, diversity in unity, nor a personal grounding of creation, for Allah is a solitary monad with unity only. The Islamic doctrine of God is centered on power and will. There is virtually no room for love.”[6] Letham presents a critical assessment of the Islamic concept of God, emphasizing its limited diversity, personal foundation of creation, and dearth of love While it is true that Islamic monotheism underscores the unity of God and the submission of all His creatures to His will, it is essential to note that this does not necessarily preclude the notions of diversity, unity in diversity, and love.
[4]Ibid, 163
[5]C S Lewis, Mere Christianity (New York: Harper Collins, 2001), 174
[6]Robert Letham, The Holy Trinity (Phillipsburg, NJ: P&R Publishing, 2004), 442.
Islamic theology acknowledges the diversity of God’s creation and the imperative for humanity to recognize and respect this diversity. The Quran states, "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other)" (49:13) This verse highlights the significance of diversity in human society as a means of mutual understanding and cooperation
Moreover, the Islamic concept of Tawhid, or the oneness of God, is not merely about power and will but also encompass God's attributes of mercy, compassion, and love. One of the most frequently recited phrases in Islamic prayer is “Bismillah irRahman ir-Rahim,” which translates to “In the name of Allah, the Most Merciful, the Most Compassionate ” This phrase serves as a potent reminder to Muslims that God is not merely an omnipotent and distant entity but also a loving and compassionate Creator who desires the best for His creatures. This relational attribute, love within the Godhead, gives credence to the distinctness of personhood that Trinitarians confirm. MacArthur thus contends, “God is one, yet exists not as two but three distinct persons. That is a mystery unparalleled in our experience.”[7] The statement suggests that God exists as three distinct persons but remains one This concept is a mystery that is hard to comprehend and unparalleled in our experience It is imperative to comprehend that the Islamic conception of God is not in alignment with the Biblical theological framework. A precise comprehension of God is the bedrock of sound theological principles. An erroneous understanding of God can lead to catastrophic consequences, while a correct knowledge of God can have a positive impact. The Trinitarian theology delves into the essence of the character and nature of God This particular doctrine is exclusive to Biblical Christianity and is a subject of skepticism from those who refute the veracity of God's explicit revelation Nevertheless, it has stood the test of time and will continue to do so. The one true God, as depicted in the Christian scriptures, exists as three discrete co-equal/eternal entities, each completely divine.
[7]John MacArthur Jr , God: Coming Face to Face with his Majesty (Victor: Wheaton, 1993), 19.
A Response to the Baha’i Faith
The Babi movement, which began in 1844, is seen as the same as the Bahai Faith’s origins Though separate from the Babi movement, the Baha’i Faith and the Babi movement are inextricably bound up because of their identical origins Winfred Corduan observes, “Baha’i is a religion with a relatively small number of members; it ranks right after Christianity as the second most widely distributed religion in the world.”[i] They view God manifesting himself in various persons such as “Abraham, Krishna, Moses, Zo-roaster, Buddha, Jesus, Muhammad, the Bab and Baha’ullah ”[ii] This paper aims to briefly refute some of the Baha’i movement’s fallacious doctrines, given its increasing sway in the Caribbean and other regions worldwide
While the Christian faith posits a personal and knowable God, the Baha’i faith postulates an inexpressible and inaccessible divine reality In other words, the Baha'i concept of God is marked by a profound sense of transcendence and divine mystery that sets it apart from the Christian understanding Consequently, the Baha’i view of God precludes any anthropomorphic or finite attributes commonly attributed to the Christian God. Hence, the two theologies differ significantly in their ontological and epistemological underpinnings, which have far-reaching implications for how believers conceive of and relate to God Baha’u’llah says this about God:
[i]Winfred Corduan, Neighboring Faiths: A Christian Introduction to World Religions Vol 2nd ed (Downers Grove, IL: IVP Academic, 2012), 171
[ii]Ibid , 172
God, the unknowable Essence, the divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress…. He is and hath ever been veiled in ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men…. No tie of direct intercourse can possibly bind Him to His creatures He standeth exalted beyond and above all separation and union, all proximity and remoteness.[iii]
Baha’u’llah’s statement about God presents an intricate understanding of the divine being. The statement highlights that God’s essence is beyond human comprehension, indicating that the divine being is far superior to any human attribute Moreover, the use of terms such as “corporal existence,” “ascent and descent,” and “ egress and regress ” illustrates that God transcends all forms of physical and intellectual limitations
[iii]Baha’u’llah, The Kitab-I-Iqan: The Book of Certitude (Wilmette, IL:” Baha’i Publishing Trust, 1974), 98
Baha’u’llah further asserts that God’s essence is ancient and eternal, which implies that God is timeless, has always existed, and will continue to exist for all eternity. The statement also stresses that God is hidden from human sight, revealing that God is beyond human perception and comprehension Furthermore, Baha’u’llah highlights that no direct interaction can connect God to humanity This assertion reflects the understanding of the Baha'i faith that God is not a physical entity that can be perceived or interacted with directly. Instead, humans can experience God through His manifestations, who act as the intermediaries between God and humanity. They view God “from time immemorial He hath been veiled in the ineffable sanctity of His exalted Self, and will everlastingly continue to be wrapped in the impenetrable mystery of His Unknowable Essence ”[iv]
[iv]Shoghi Effendi, Gleanings from the Writings of Baha’u’llah (Wilmette, IL: Baha’i Publishing Trust, 1976), 65
Based on the quotations above, it is unequivocally evident that the capacity of human beings to attain personal knowledge of God is severely limited, if not entirely impossible Moreover, the monotheistic conception of God precludes any notion of a trinity, further complicating establishing a personal relationship with the divine. This poses a fundamental question regarding the feasibility of placing trust in a deity that remains wholly unknowable to human beings. Given the inherent limitations of human intellect and the ontological nature of the divine, it is a subject of immense philosophical and theological inquiry about how one can reconcile the notion of an omniscient God with the limitations of human cognition
The biblical narrative portrays God as paternalistic, seeking communion with His creation. As stated in John 17:5, the quintessence of everlasting life is contingent on, inter alia, cognizing the only True Deity and the Anointed One sent forth by Him. The knowledge of God is a bidirectional process, an essential element of any relationship. This indicates that the Almighty has opted to reveal Himself to humanity, and humans are thus allowed to cultivate a personal and intimate bond with their Creator Acquiring an understanding of God and allowing God to apprehend us is a sine qua non for salvation According to 1 John 4:16, “God is love.” C. S. Lewis reasoned that “God is love has no meaning unless God contains at least two persons. Love is something that one person has for another person. If God was a single person, he was not love before the world was made.”[v][1] If God is love, then He cannot be one solitary person God must be understood as a family of persons who have always related to each other in eternity The interplay of love between two individuals may still be perceived as self-centered due to their bond's exclusive nature, allowing them to monopolize each other’s attention without needing external involvement. However, introducing a third party necessitates a redistribution of attention, requiring each individual to relinquish their
self-interest to facilitate the interaction between the other two parties Consequently, it can be inferred that the minimum number of individuals needed for unselfish love is not two but rather three God is relational and yearns for a reciprocal relationship with His creation Thus, if God is to consummate a loving relationship with His creation, He must integrate them into a relationship that is not restricted to a mere dyadic interaction. This implies that God's desire for a relationship with His creation transcends individualism and encompasses communalism. In other words, God wants to establish a society of individuals who are in a loving relationship with Him and one another This would necessitate a reorientation of attention and a relinquishment of self-interest, as each individual would have to prioritize the well-being of others to facilitate the relationship.
The Baha'i Faith promulgates the notion that Jesus was merely a prophet and not God incarnate. This view fundamentally differs from the Christian doctrine, which posits Jesus as the embodiment of divinity. The Baha’i Faith claims that “Christ was a perfect Man Baha’u’llah is the Christ for this day If you turn away from Baha’u’llah, you turn away from Christ ”[vi] Conversely, Jesus is the unique Son of God Richard Bauckham writes: The terms “Father” and “Son” entail each other The Father is called Father only because Jesus is his Son, and Jesus is called Son only because he is the Son of his divine Father. Each is essential to the identity of the other. So, to say that Jesus and the Father are one is to say that the unique divine identity comprises the relationship in which the Father is who he is only in relation to the Son and vice versa.[vii]
Thus, the two groups are incompatible, especially on this subject Huschmand Sabat observes, “The Christology of the Church and the teachings of Baha’u’llah about Christ’s mission are irreconcilable on essential questions.”[viii]
[vi]Peter Simple, Kolstoe, Baha’i Teachings, Light for all Regions (Wilmette, IL: Baha’i Publishing Trust, 1970), 11
[v]C S Lewis, Mere Christianity (New York: Harper Collins, 2001), 174.
[vii]Richard Bauckham, God crucified and other studies on the New Testament’s Christology of divine identity (Grand Rapids, MI: Eerdmans, 2008) 106
[viii]Huschmand Sabat, The Heavens Are Cleft Asunder (Oxford, England: George Ronald Publishing, 1975), 110
Jesus was not simply human but Divine-human. John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God ” The Word is expressed as God himself and is not an impersonal idea “Word” in the text is not “ a personification but a Person, and that Person is divine. The Word is nothing less than God.”[ix] The preposition “ pros ” is generally used (in this instance) to describe relationships of a personal nature. It further distinguishes the Father and the Word, making the Father God, the Word (Jesus) God, a distinct person with one essence and substance. Paul writes in Colossians 2:9, “For in Him dwells all the fullness (pleroma) of the Godhead bodily (somatikos) ” The word pleroma has the basic meaning of “fullness, fulfillment ” Paul uses the word pleroma to describe the summation of every function of divinity.[x] This fullness that Paul refers to dwelt in Christ “bodily.” It, therefore, means that even during his incarnation, Christ retained all the indispensable attributes of divinity, notwithstanding that he did not use them for his glory and advantage. The fullness of the Godhead “made its abode in his humanity without consuming it, worshiping it, or changing any of its essential properties It was easily seen that Godhead dwelt in that humanity, for glimpses of its glory flashed again and again through its earthly covering ”[xi]
Another aspect of the Baha’i Faith is its perspective on ultimate unity. Despite the considerable theological disparities, the religion maintains that Jesus, Krishna, and Muhammad espoused identical fundamental principles. To them, “the words and utterances appear to diverge and differ (still) all their utterances are, in reality, but the expressions of one Truth ”[xii] However, “The problem with this concept of revelation is that it is self-defeating The statement, “revelation is relative,” allegedly a revelation spoken by Baha’u’llah, must be either relative or absolute. If the statement is relative, it is not binding, and absolute revelation may exist. If the statement “revelation is relative” is absolute, then the statement “revelation is relative” cannot be true. Thus, the Baha’i doctrine of relative revelation is self-defeating and untrue ”[xii]
[ix]Joseph Barclay, Alice Lucas, and S L MacGregor Mathers, Hebrew Literature: Comprising Talmudic Treatises, Hebrew Melodies and the Kabbalah Unveiled (New York: The Colonial Press, 1901), 109
[x]See Gerhard Pfandl, “The Trinity in Scripture,” Journal of the Adventist Theological Society, 14/2 (Fall 2003): 80–94
[xi]John Eadie, Colossians, Classic Commentary Library (Grand Rapids, MI: Zondervan Publishing House, 1957), 145.
The Baha’i Faith falls far short of answering and providing satisfactory responses to some of life’s fundamental questions Our view of God, inspiration, the person and work of Christ, and the end of the world are significant as they influence how we live and relate to our fellow men. Our view of God profoundly influences our lives and defines our conduct. Richard Rice notes: Our understanding of God has enormous practical significance. What we think of God and how we respond to Him are closely related. An inaccurate view of God can have a disastrous effect on personal religious experience. We could never love a hostile, tyrannical being And we could not respect a mild, indulgent figure who never took us seriously Our personal religious experience can be healthy only if we hold an adequate conception of God.[xiv]
Like other religious groups, Bahai must realize that salvation is in Jesus alone. In so doing, they will experience full and free redemption and liberation. Ascertaining the similarities and differences between the Baha'i and Christian faiths requires a nuanced understanding of their respective theological constructs While both faith systems share certain commonalities, their differences are rooted in their distinct conceptualizations of God. The Baha'i faith posits an ineffable and inaccessible divine reality, which precludes any anthropomorphic or finite attributes commonly associated with the Christian God. As such, the feasibility of placing trust in a deity that remains wholly unknowable to human beings poses a significant theological challenge On the other hand, the biblical narrative portrays God as a loving Father seeking communion with His children, thereby allowing for a personal and intimate relationship with the divine
.
[xii]Effendi, Gleanings from the Writings of Baha’u’llah, 53
[xiii]Francis Beckwith, Baha’i:A Christian Response to Baha'ism (Minneapolis, MN: Bethany House, 1985), 20-21.
[xiv]Richard Rice, God’s Foreknowledge and Man’s Free Will (Minneapolis, MN: Bethany House, 1985), 10.
A Response to New Age Spirituality
The belief system of New Age spirituality is diametrically opposite to the core tenets of Biblical Christianity. Although some individuals might identify resemblances between New Age spirituality and Christianity, it is critical to acknowledge that they differ fundamentally in their philosophies and methodologies New Age spirituality and Christianity cannot be regarded as interchangeable or mutually inclusive The former constitutes a subset of a broader mystical tradition that is deeply embedded in the occult practices of Satanism.[1]
The prevalence of occult and New Age influence is on an upward trajectory. Kurt Koch has underscored the profound and extensive impact of the occult on contemporary society, “Now, if we were to consider the number of cases in which occultism has had a damaging effect on people, our ratio would work out to something in the region of nine out of ten cases ”[2] Alice Bailey, a prominent figure in the New Age spiritual movement, has acknowledged the methods used by their movement to infiltrate and assimilate into mainstream culture, “We are only one of many groups through which the Masters of Wisdom are working... Other disciples and groups have been responsible for initiating other projects under the guidance of their own masters.”[3]
Central to New Age philosophy is the view that humanity is divine Shirley Maclaine exclaimed, “I am God, because all energy is plugged in to the same source We are individualized reflections of the God source God is us and we are God ”[4] The statement by Maclaine espouses a pantheistic ontology, positing that the universe is imbued with divine essence and thus constitutes an emanation of God. This worldview, however, opposes the biblical doctrine, which underscores the transcendence of God and the ontological distinction between the Creator and the creation Furthermore, the pantheistic claim that all entities and phenomena in the cosmos are equivalent to God precludes the possibility of moral differentiation between them, thereby undermining the foundations of ethical thought.
[1]See Carrol L. Fry, Cinema of the Occult: New Age, Satanism, Wicca, and Spiritualism in Film (Bethlehem, Lehigh University Press, 2008)
[2]Kurt Koch, Occult Bondage and Deliverance (Grand Rapids, MI: Kregel, 1970), 30
[3] Alice A Bailey, The Unfinished Autobiography (New York: Lucis Trust Publishing, 1951), 50
[4]Shirley MacLaine, Dancing in the Light (New York: Bantam Doubleday, 1991), 339.
This philosophical position could also engender a sense of fatalism and absolve individuals of personal responsibility, given that a divine force purportedly predetermines all events and actions. Benjamin Crème writes, “This microphone is God This table is God All is God And because all is God, there is no God God is everything that you have ever known or could ever know and everything beyond your level of knowing ”[5] Like other New Agers, Crème expresses a pantheistic view of God, which suggests that God is not a single entity or person but rather an all-encompassing force in everything in the universe, including inanimate objects like a microphone or table. He argues that a separate God figure becomes unnecessary since everything is God, and there is no separation between the divine and the mundane This perspective is similar to other Eastern and Western mystical traditions that view God as an immanent presence within the world rather than a transcendent being outside it
The Christian perspective of God differs from the impersonal and pantheistic view of the divine propagated by the New Age movement. In Christianity, God is regarded as an intelligent, compassionate, and personal being who is the source of all life (Genesis 1:1). The biblical account affirms that we, as human beings, were created in the image of God (Genesis 1:26, 27), though we are not divine ourselves The Scripture teaches that God is separate from His creation, and the New Testament reveals Him as a Trinity, a Triune Godhead of three distinct divine persons who are united in essence.
This movement has also been criticized for its flawed understanding of certain fundamental concepts, such as sin and the devil. Specifically, many New Agers have held an erroneous view of these concepts, which can be described as lacking in theological depth and accuracy:
The devil was a masterful ploy by a conquering institution to put the fear of God, most literally, into the hearts of little ones that God had created a monster that would get them unless they be good to him. The devil was used to control the world most effectively and even today it is still feared and believed. Someone conjured it up a God and thus it became, but only to those who believed.[6]
[5]Benjamin Creme, The Reappearance of the Christ and the Masters of Wisdom (London: Tara Press, 1980), 110–111.
[6]Douglas James Mahr, Voyage to a New World (Lopez, Wash : Masterworks, Inc , Publishers, 1985), 256
The concept of an evil being commonly referred to as the devil has been a longstanding theological inquiry The existence of evil and sin are inherent to the human condition God created a being known as Lucifer, who was initially perfect yet ultimately fell from grace and became the origin of evil in the world Therefore, the responsibility for the presence of evil cannot be attributed to God but instead is a result of the actions of the fallen angel and human free will. Thus, “Satan is not simply the personification of evil influences in the heart, for he tempted Christ, in whose heart no evil thought could ever have arisen (John 14:30; 2 Cor. 5:21; Heb. 4:15); moreover, his personality is asserted in both the OT and NT and especially in the latter, whereas if the OT language were intended to be figurative, the NT would have made this evident ”[7]
The philosophical and spiritual underpinnings of New Age thought are fundamentally antithetical to the tenets of Biblical Christianity, and therefore, an attempt to assimilate these two disparate ideologies must be met with rigorous scrutiny and rejection Any effort to synthesize the beliefs of New Age spirituality with those of Christianity is inherently flawed and must be viewed with a critical eye, as it runs the risk of distorting the true essence of Biblical Christianity and diluting its core values.
[7]W E Vine, Merrill F Unger, and William White, Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1985), 547
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