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Derived Religions?

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Sikhism and Christianity

Part of the book series: Themes in Comparative Religion ((THCR))

Abstract

Christianity and Sikhism are clearly derivative of Judaism and Hinduism but neither is entirely happy with this statement and even now some Christians and Sikhs will deny it. The reasons for this attitude will be considered at this point as it is something which will recur in the following pages. Fundamentally, however, Christians and Sikhs wish to defend the belief that their religions are distinct revelations rather than developments or aspects of Judaism and Hinduism respectively. It is an issue to which anyone who is likely to work in the area of Sikh studies should be alerted. Behind the apparently fact-seeking question, ‘Was Guru Nanak a Hindu?’ lies the anxiety that yet again a westerner is going to diminish Sikh distinctiveness and threaten its identity by suggesting that it is merely one of the many forms which that religion has taken. Behind the Punjab crisis of the late twentieth century and the demand of some Sikhs for a homeland, an independent state of Khalistan, lurks the perennial fear of absorption into Hinduism. This is also a reason why Sikhs eagerly affirm the unity of the Panth and look anxiously at any movement within Sikhism which might seem to question the authority of the scripture and the importance of the outward symbols of uncut hair and turban. It is sometimes said of Judaism, the parent of Christianity, that it thrives best under persecution.

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Notes

  1. The two main Jewish religious groups mentioned in the New Testament are Pharisees and Sadducees. The Sadducees were a Jewish group closely associated with the Temple and a strict literal interpretation of the Torah (the five books of Moses). They rejected, therefore, belief in the resurrection of the dead as it could not be clearly established from the Torah, the scripture of Judaism. With the destruction of the Temple in 70 CE they passed into history. The Pharisees were the other most important group mentioned in the New Testament. They were men of high ethical principle, willing to consider new ideas such as the Resurrection in their interpretation of the Torah. This did not mean that they were slack in observing it as the clashes which they and Jesus had show. The hostility described in the New Testament may suggest that he hoped they would accept his views on the Torah which was not far from theirs, and that during the period in which the writings which came to be the New Testament were being produced, the debate with the Pharisees was continuing. In fact the Pharisees came to be identified with Judaism after 70 CE so the disputes which Jesus had with them reflect the tension between his followers and Judaism at this time. See further E. P. Sanders, Judaism, Practice and Belief (London and Philadelphia, 1992), sections 15, 18, 19.

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  2. Logos is one of the most important words of John’s Gospel. Much of its value comes from the fact that it had a history of usage in Greek philosophy, and in the writings of Philo Judaeus, who lived at the time of Jesus. In John it should be seen as a claim that Jesus, the Christ, is the creative Word of the Jewish scriptures and the principle of natural and moral law of the Stoics. Logos was, of course, extensively used in the Greek version of the Old Testament, the Septuagint. See further C. H. Dodd, Interpretation of the Fourth Gospel (Cambridge, 1953),

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  3. and C. K. Barrett, The Gospel According to St John (London: SPCK, 1956).

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© 1993 W. Owen Cole and Piara Singh Sambhi

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Cole, W.O., Sambhi, P.S. (1993). Derived Religions?. In: Sikhism and Christianity. Themes in Comparative Religion. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-23049-5_2

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