To illustrate the similarities and differences between the two largest religions of the world, the following chart compares the origins, beliefs and practices of Christianity and Islam. Please note that numbers are estimates and descriptions of beliefs and practices are simplified for brevity’s sake.
Main difference between these religions lies in the fact that Judaism is monotheistic, while Hinduism has the elements of monotheism and polytheism. Hindus believe that every deity is a manifestation of some traits of the highest deity. Jews recognize and worship only one God. There is also a serious conflict born from idolization that causes a great deal of animosity between the more fanatical representatives of these religions. Hinduism allows worship of statues, and other objects that are believed to have divine powers. Jews see this as a sin and often cannot accept those who support the belief that goes directly against their own faith. On the other hand, Hinduism is much more tolerant of other religions and Hindus mostly have no problem respecting the beliefs foreign to them personally. The fact that objects of worship differ greatly from one local community to another is responsible for this incredibly high level of tolerance.
This section of the website contains essays that give a very brief description of similarities and differences between Christianity and Islam. However it is important to realize that there are many different traditions within Islam and many thousands of different traditions within Christianity. Thus, one can precisely compare and contrast only one Christian tradition with one Islamic tradition. To do that thoroughly would require tens of thousands or hundreds of thousands of essays -- a task well beyond the resources of this web site.
It is difficult to compare Christianity to any other religion, because there is such a wide range of beliefs and practices among : , churches, the Anglican communion, and the tens of thousands of Protestant faith groups. Some commentators have suggested that Christianity consists of a number of different religions which share little more than the Bible and the name of their religion. Protestant Christianity is obviously divided into a least -- divisions which hold few beliefs in common. Some of the descriptions below will thus necessarily be somewhat simplistic and lacking in precision.
One of the most prominent similarities between Hinduism and Judaism is the caste system. Although castes themselves are different, their existence as well as the presence of a distinguished caste of priests set them aside from other religions. Some of the legends from the holy scriptures of Judaism and Hinduism are very alike and even share some linguistic similarities. Both religions also see Tora and Veda, their respective sacred scriptures, as paradigmatic signs of their traditions.
Although Islam and Christianity seem to have certain points of doctrine in common, there is an enormous difference between them, not only in beliefs about salvation, forgiveness and Christ but in many other areas affecting daily life, human behavior and attitudes.
Judaism and Hinduism are two of the oldest religions in the world. Recently, Jewish and Hindu communities started to interact more closely. One of the most significant results of this relationship is a successful economic partnership between India and Israel. The establishment of this amicable and lucrative relationship was possible because these two deeply religious communities were able to see that the similarities in their faith outweigh the differences.
However, their many points of similarity are no guarantee that their followers can get along. Most of the serious religiously motivated conflicts, mass crimes against humanity and in the 20th century have been between Muslims and Christians. This has included genocides in Bosnia Herzegovina, East Timor, and the Sudan, as well as serious conflicts in Cyprus, Kosovo, Macedonia, and the Philippines. As of early 2011, two of these conflicts (Sudan and Philippines) are still active. However, a during 2011-JAN may end the slaughter by separating the predominately Muslin north from the Christian/Animist south. Three other past conflicts are relatively inert only because of peacekeepers on the ground; however, the hatred continues.
Care must be taken in applying sound hermeneutical principles to the subject of women and church office such that the church does not adopt extracanonical norms for Christian conduct and take patterns from modern society and use them to control the interpretation of Scripture. The Bible is God's complete and final revelation to man and in its light all disputes ought to be settled l:X.). In considering the question of women in office we need to be especially careful not to yield to the of either feminism or male chauvinism which dominate our humanistic age.
Judaica scholar Michael Hoffman explores Orthodox Judaism's theological antagonism toward Christianity, from the days of Rabbi Gamaliel onward, and which remains in effect in our time.
(1) The teaching of these other texts contradicts the teaching of Galatians 3:28, and so a choice has to be made as to which is truly Christian, truly in line with the gospel of Christ; and the choice obviously must be for Galatians 3:28. In its bald form (Paul was correct in Galatians 3:28; Paul was wrong in those other texts) this view may appeal to few. But with certain refinements in the interest of preserving respect for Paul as a teacher, this view is very popular today. Krister Stendahl speaks in the same sentence , p. 35) both of Paul's understandably gradual transcendence of "the inherited fundamental view" and of the special "circumstances at Corinth" (see option 2 below). Howard Keir suggests that in 1 Corinthians 11:13-17 "the argument … is tortuous to say the least and uncharacteristically Pauline;" and therefore may well be an interpolation (p. 33 of work cited above). In dealing with the Corinthian text, William Klassen can speak of the way Paul accommodates or compromises the freedom he had spelled out so clearly in Galatians 3:28 when writing to a church which "found this freedom too threatening." But regarding 1 Timothy 2:9-15 Klassen concludes:
We will examine the "culturally-conditioned, therefore not normative" interpretation of 1 Corinthians 11:2-16 and 1 Timothy 2:11-15 (below III,B1.) and reject it. In an interesting article in the CXXXI (1969), 50-58, Madeleine Boucher insists that to a first-century Jewish mind like Paul's, there was no tension between two apparently different views of the role of women, "a theory of subordination and a theory of equality." She appeals to Peter 3:7 as evidence for this and suggests that Judaism and Christianity "were alike in teaching at once the religious equality and the social subordination of women, and that no break occurred between the rabbis and Paul on this matter." She herself agrees with Stendahl that we today must choose between Galatians 3:28 and Paul's view that the creation order grounds a certain subordination, but she insists that we be clear that "the tension arises from inability to hold these two ideas together" – and that we find no support in the Bible for choosing the one idea and rejecting the other.