Whatever you believe is right for you.
This is the theological and psychological mantra for contemporary culture. It’s safe, inclusive, and loving. It’s broad enough for liberals and conservatives to find a space for their personal interpretations over sexuality, religion, politics, and social issues. It allows for one God, many gods, or personal transcendence. Nobody’s views are wrong, unless they are absolute.
Pluralism makes sense to modern post-Christians. In a hyper-PC culture, pluralism has become the new world religion.
Christians embrace pluralism right along with Jesus. After all, Jesus was good; He said helpful things like “love one another.” Many philosophies teach the same thing, so what’s the difference?
Our pluralistic world values Jesus equally with Lao Tzu, Buddha, Aristotle, and Muhammed. And Jesus, the undisputable greatest religious teacher.
If anyone is going to follow a philosopher or religious leader based on their words alone, then their words should bring light and hope. Their true followers—the ones who know their words and do them--should likewise inspire hope, courage, and faith.
Forty-four percent of Americans think Jesus sinned like any normal man, yet his teachings have prompted martyrdom, persecutions, and the Christian faith for over two millenia.
What’s the difference between Jesus and every other wise man? What teachings are true, and how can we know for sure? Here’s a look at some major differences between Jesus’ words and some other ancient philosophers. What do the world’s major religions say about life, love, relationships, and purpose?
1. Life
According to Lao Tzu, “The great Way is all-pervading. It reaches to the left and to the right. All things depend on it with their existence. Still it demands no obedience” (Tao Te Ching 34).
Buddha said, “No one saves us but ourselves. No one can, and no one may. We ourselves must walk the path.” In contrast, Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:6).
At first glance, we like the “I-decide” approach to faith. But wouldn’t that require each of us to be all-knowing? That makes me nervous about myself and about everyone else.
Life is too hard. We can’t handle the pressure. Philosophers and poets have been debating the stress of life for centuries. Lau Tzu said, “Love the world as yourself. Have faith in the way things are… then you can care for all things” (13) Another nice sentiment, but is it true? Is it possible? When “the way things are” is horrific and unendurable, then what?
Jesus explained our struggle in life like this: “If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you” (John 15:19) Perhaps, Jesus offers hope beyond this life and for this life. If suffering should be expected, then my faith should prepare me to suffer and to endure through it. My suffering should grow me; it should mean something, or else life becomes a torment.
Jesus develops the idea of living for something outside of yourself. “Whoever finds his life will lose it, and whoever loses his life for my sake will find it” (Matthew 10:39). In John 14:1-4, before Jesus accepted his purpose to die for the world’s sins, he promised his followers:
“Do not let your hearts be troubled. You believe in God; believe also in me. My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. You know the way to the place where I am going.”
No life is fulfilling without love. But love is complicated.
2. God’s Love
Muhammed spoke about a reciprocal relationship with God, but his words in the Qu’ran present a God of conditional love and mercy. “Fight in God’s cause against those who fight you, but do not overstep the limits. God does not love those who overstep the limits” (Qu’ran 2:190)
John writes about God’s love like this: “See what great love the Father has lavished on us, that we should be called children of God! And that is what we are! The reason the world does not know us is that it did not know him” (1 John 3:1). John claims that God loves human creation while they “were still sinners” (Romans 5:8-9), a notion unknown in any non-Christian religion. Jesus taught about God’s love continuously, with statements like: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16)
“Anyone who loves me will obey my teaching. My Father will love him. We will come to him and live with him” (John 14:23)
We have to decide on the kind of relationship we’ll have with our “higher power.” Do you want a reciprocal one? A contingent one? An unpredictable one? A real one?
Now on to our human relationships.
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3. Relationships
Practical Muslim theology encourages kindness and neighborliness. But the Qu’ran reveals differing requirements by Muhammed toward anyone who doesn’t believe: “If they [infidels] do fight you, kill them—this is what such disbelievers deserve—but if they stop, then God is most forgiving and merciful” (2:192). In the Qu’ran’s Islam, love and mercy is reserved for the believers. Punishment and fear create the framework for obedience and allegiance.
Ancient Babylonian ruler Hammerabi said, “An eye for an eye, and a tooth for a tooth.” Jesus referred to this ancient code of reciprocity as the norm for human living, but He expanded on the idea with “But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also” (Matthew 5:38-39). What kind of relationship is that?
Jesus makes many “one another” statements while He’s on the earth. Here are a few that show how Jesus wanted his followers to treat one another:
“My command is this: love one another as I have loved you” (John 13:34)
“By this will all men know that you are my disciples, if you love one another” (John 13:35)
“Love your neighbor as yourself” (Matthew 22:39)
“Love your enemies; do good to those that hate you” (Luke 6:27-28)
“Do unto others as you would have them do unto you” (Matthew 7:12)—it becomes the modern “Golden Rule.” Rather than payback, Jesus appeals to our inner desires. How do we wish people would treat us? (Not how does everyone deserve to be treated.) Jesus’ life mission to save the world depended entirely on His heart condition, not on anybody’s worthiness. Jesus never endorses abuse, but He calls for forgiveness and leads by example. I’m not so sure other leaders could keep that idea going.
4. Purpose
Lau Tzu said, “If powerful men and women could remain centered in the Tao [Way], all things would be in harmony. The world would become a paradise. All people would be at peace, and the law would be written in their hearts” (TTC 32). But what if it isn’t possible for all people to remained centered enough to be kind and fair? Jesus told his disciples, “I am sending you out like sheep among wolves; therefore, be as shrewd as serpents and innocent as doves” (Matthew 10:6). I’m responsible for myself. I can change my surroundings.
Hinduism says, “We are kept from our goals, not by obstacles, but by a clear path to a lesser goal” (The Bhagavad Gita). That seems reasonable. But then, how does someone find the better path? Who’s responsible for success? What is success? Jesus comforts his anxiety-riddled followers about their futures by saying, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (Matthew 11:28-30). Jesus claims that “His yoke”—His harness for daily work—will feel light because He carries it with you. He has the goal; He carries the load; He invites you on the journey.
Lao Tzu offers this advice: “Do you want to improve the world? I don’t think it can be done” (TTC 29). Why not? Does our existence on this earth mean nothing? Then why are we here? Jesus says, “You are the light of the world…let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14).
Do you worry about providing for yourself? Jesus answers, “But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore, do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (Matthew 6:32-33).
Hinduism echoes this sentiment to a point: “You need not have any regards from the past. You do not worry about the future. Live in the present.” But what if something bad happened in the past that keeps me trapped in my present—what then? The answer: “Whatever happened was good, what’s happening it’s going well, whatever will happen, will also be good” (The Bhagavad Gita). Will it? How will awful things become good?
The nature of a pluralistic society is to reject definitive beliefs and live in the comfortable, undefinable middle space between opposing absolutes. Our post-Christian society in the new millennium hand-picks religious thoughts and makes a belief system promising self-actualization without condemnation. If I become my own master and my own savior, I can escape danger.
I can live in a space where nothing is absolute. Nothing is wrong. Nothing is blessed. Nothing is undeserved. Nothing is redeemable.
But if I live there long enough, I might say—like Solomon said—“Utterly meaningless! Everything is meaningless. What do people gain from all their labors at which they toil under the sun?” (Ecclesiastes 1:1).
In every fiber of our being, we as humans want to belong. We want love. We want to live with purpose. What we choose to believe will either inform those God-given desires or destroy them.
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