Essay by Dr.phil. Peter Schmidt, Wiesbaden, 1/1999
Outline:
1. Introduction and intentions
2. Aspects of Christianity
2.1. Jesus Christ
2.1.1. Titles; 2.1.2. Character and mission
2.2. The Bible
2.3. Criticism
2.4. Bhaktivedanta Swami
2.4.1. Comparison with Jesus; 2.4.2. Deviations
3. Final summary
4. Sources
Footnotes
1. Introduction and intentions
The Vaishnava News Network (VNN; Internet-address: http://www.vnn.org/)
is a „network of collaborating Vaishnavas worldwide providing the world
Vaishnava community with news and forums of communication“, offering its
news service free of charge. Founded in 1997 by an international group
of Vaishnavas it calls itself an „independent, comprehensive and universal
information source and communication center“. Anyone can participate, i.e.
write articles for the VNN which does not censor any news „as long as it
conforms with the VNN Standards of Publication“ [1].
VNN tells the virtual community about the theological background that,
„although primarily founded by students of ... A.C.Bhaktivedanta Swami,
... (it) holds no partiality whatsoever towards any group or divisions
of any Vaishnava school“ and „is not affiliated, dominated, funded or controlled
by any particular Vaishnava organization or group other than its correspondents,
senior editors and staff“. It is aligned with the philosophical path delineated
by their spiritual preceptors in line with the teachings of Sri Chaitanya
Mahaprabhu, known as Gaudiya Vaishnavism.“ [2].
In this essay different views of Christianity of several correspondents,
senior editors and other staff members of VNN shall be treated. The text
sources of the investigation were confined in time to one calendary year
(1998). All relevant writings published by VNN can be looked up by means
of the VNN internal search engine, concentrating on the key words „Jesus
Christ“, „Christianity“ and „Bible“.
The results in this piece of work will be compared steadily to the
scriptures of the Bengal Swami Abhay Caranaravinda Bhaktivedanta (1896-1977),
briefly called "Bhaktivedanta Swami" or with the honorary title „Srila
Prabhupada“, mainly because of his predominant and fundamental influence
on the modern Vaishnava community, not only in the western world of this
outgoing 20th century. Especially Bhaktivedanta Swami´s conception
of an interreligious dialogue with the Christian faith will be taken into
consideration. [3]
With that the author wants to examine the excution of his plans, the
extent of possible changes and the seriousness performed by Bhaktivedanta
Swami´s pupils resp. by ISKCON devotees introduced after his death.
2. Aspects of Christianity
Throughout 1998 15 VNN-articles of different length and on numerous occasions are found that more or less deal with Christian subjects. Most of the time the authors speak of Jesus Christ or the Bible, usually in brief passages, displaying them either on a pure Vaishnava philosophical background, e.g. by discussing specific issues of the bhakti philosophy or, in a few cases, presenting their own interpretations of Christianity.
2.1. Jesus Christ
2.1.1. Titles
Every VNN-article applies various titles to Jesus Christ. As a rule,
all their meanings do not deviate from those used by Bhaktivedanta Swami
himself.
Sometimes Jesus is depicted in the usual way Christians would name
Him, too, such as „Son of God“ (Text 12, 13, and 15), „Lord“ (6, 10, 14)
or „Messiah“ (7). Once He is described as the „Son of David and Salomo“
(10), but most of the time the authors present Jesus in a way that understands
His role in Christianity through the „translating“ lens of a Vaishnava
background: „guru of the Christians“ (5), „sadhu“ (14), „acarya“ (10) or
„pure devotee of the Lord“ (1, 12, 13, 15).
A more interpreting point of view recognizes Him as a real „Vaishnava“
(1, 14, 15), who works as a representative (9, 10, 14) or as a „servant
of God“ (12). According to one article, Jesus´ position can´t
be outstripped by any other man on earth, because He was the „most famous
human being throughout history“ (10). But one can´t look properly
upon the view of Jesus Christ at VNN without taking into consideration
the way His character and devine mission are presented.
2.1.2. Character and mission
A so-called self-realized, whole soul who has the right knowledge of
God (15), Jesus in several cases functions as a historic example for a
deeply religious and thus pious person. He is on His way of purifying Himself
through passing conflicts with the devil (1) and seriously exercising yoga
(10) by loving and glorifying His Father in pure bhakti (10, 14, 15). Having
a personality to trust and depend on (15) and particulary claiming that
He was son of God with the power to forgive sins (13) and reveal the nature
of the Father by His own words (15), Jesus is only doing what the Lord
is saying (14). That can be confirmed by His „new mantra“ that He gave
to the biblical world, the Lord´s Prayer (10).
For one author Jesus didn´t care for social customs, i.e. didn´t
damn former sinners (13), nor was He advertising Himself resp. claiming
that He is the Father Himself. He rather went to hell to fulfil His father´s
plan (10). Therefore it was easy for Him to feel the connection with the
Supreme Lord while preparing the place for many devotees to follow Him
(15).
One author has fully adapted Bhaktivedanta Swami´s opinion that
Jesus was betrayed and crucified by impious men and before that had a hard
time with people accepting and understanding His spiritual mood properly
(13).
2.2. The Bible
The outstanding importance of the holy Christian book is accepted throughout
all passages of the five VNN articles mentioning the Bible. Two of them
describe it as a shastra (14, 12), another compares it - following the
tradition of Bhaktivedanta Swami - with the Bhagavad-Gita, saying both
are devotional scriptures with the one fundamental difference that the
Bible is not that „clear“ in its devine message (15). For the Vaishnavas
the book is „true“ and „useful for Jesus Christ´s teachings“ and
gives the world „two important prayers“, the Lord´s prayer and the
Hail Mary (10).
In three cases the authors decidedly use quotations (only) of the New
Testament, direct speeches of Jesus - never mentioned by Bhaktivedanta
Swami, always to put stress on arguments of a purely Viashnavan background.
The words are drawn out of their context, the meanings of the statements
are never explained from a Christian position.
Concretely, in Gaurahari das´ article (15), a direct comparison
of the two scriptures, several passages of the Four Gospels are used:
Matthew 6:24 is stated to prove everyone that following „the principle
of pure devotional service ... is ... that you have to chose your master.“;
10:41 is quoted („You have to find a person who is actually a real prophet.“)
and 11:27 („Jesus said ... Vaishnava principles for attaining God consciousness.“);
there is Luke 4:18 („Anyone who has realized God becomes whole again and
what happens is that they feel their connection with the Supreme Lord.“)
and John 14:3 („...very few people had the devotional qualification to
go where Jesus was going.“).
One should not forget to mention that there is one more so-called quotation
of the Bible, whose origin couldn´t be traced back, because the author
seemed to have changed the original version thoroughly: „Jesus was saying
here in this next verse,’As the scriptures say, whoever believes in me
streams of life-giving water shall pour out from his heart.’“ (1).
Mahaksa das (10) cites Jesus only once to underline the duty of loving
obedience towards God: „"Whether at home with the Lord and away from the
body or at home with the body and away from the Lord, our business is to
serve the Lord." That sentence resembles Luke 4:8.
Last but nor least, Damodara das, a pupil of Gaurahari das, an initiating
guru, speaks of a so-called „Jesus´disciple“, when he quotes a passage
of St.Paul´s second letter to the Korinthians (2. Kor. 3:3) to confirm
the feelings of a scholar towards holy scriptures: „Like one of Jesus'
disciples said, ‘I don't want the scripture to be carved in stone, I want
it to be written in my heart.’ This is just what I feel like...“ (2).
2.3. Criticism
In all articles one can find a phenomenon that already turns up in the work of Bhaktivedanta Swami. There is no critical word, no negative remark upon the person, the mission and the character of Jesus Christ Himself. The only field for objections spoken out in connection with the Christian religion is the behaviour and the nature of His followers in every historical epoch.
Generally spoken, Christian people seem to be unable and not qualified
at all to understand the truth of Jesus´ message of God´s love
towards all living beings. Following his great example Bhaktivedanta Swami,
it is again Gaurahari das who detects certain deficits among the Christians.
They have not enough devotional capability to follow their master Jesus
(not only in biblical times), because they think that just believing in
Christ would save them and bring them back to the Godhead. Neither do Christians
(as well as members of other religions, too) worship a pure devotee of
the Lord in a suitable way nor do they understand his real intentions (15).
In another essay Gaurahari das compares the „materialistic“ Christians
with the much more „advanced“ Vaishnavas who wouldn´t close their
eyes to „new prophets“, like the followers of Jesus Christ (9).
Mahaksa das, too, is convinced that the Christians as a whole are „eternal
materialists“, only interested in missionary achievements while at the
same time they only „serve Jesus´ shadow“, something that seems to
be „useless and offensive to Jesus Christ´s teachings“ (10). He also
critizises that the Christian scripture canonization had been stopped after
the Council of Trient, whereas he affirms for his religion that all spiritual
scriptures of Vaishnavism are accepted „as valid as the original Vedas“
(14).
Besides that there is one more article completely in the tradition
of Bhaktivedanta Swami´s thoughts, claiming to know the persons to
blame for the death of Jesus: His own disciples, who had accused and betrayed
their spiritual master in the worst and lowest way ever possible (4).
2.4. Bhaktivedanta Swami
2.4.1. Comparison with Jesus
Several authors publishing at VNN develop a totally new connection between
Jesus Christ and their own founder acarya, Bhaktivedanta Swami. All
of the aspects of this direct comparison can´t be found in the complete
teachings of this Vaishnava saint. More than that, most of the assumptions
only now, after Bhaktivedanta Swami´s death, are made possible, because
these statements create a legendarylike aura, trying to construct relationships
in the essence of both persons and their messages to the world. Jesus´
mission so to say leads directly to the work of Bhaktivedanta Swami.
First of all, it is generally assumed that both had „the same ideas“,
trying to prepare „a place for many devotees“, speaking the absolute truth,
polarizing society and finally not going with public opinion (15).
Therefore it is comprehensible for the authors that Bhaktivedanta Swami
found no other words than to call Jesus a Vaishnava (14), a pure devotee
and a servant of God (12). It makes sense to them that Bhaktivedanta Swami
liberally gave access to Jesus Christ´s teachings after reading and
accepting them wholeheartedly (10). Isa dasa even remembers that Bhaktivedanta
Swami even created similarities resp. identities in the personal names
of Christ and Krishna (3).
After all, Mahaksa das refers to his knowledge of Bhaktivedanta Swami´s
habits in speech about Jesus. He reports truthfully that Bhaktivedanta
Swami had seen no need to change either religions, as long as, for example,
Christians used God´s holy names correctly. He cites Bhaktivedanta
Swami describing his own role as the leader of „the true followers of Jesus
Christ“, mentioning his displeasure that „Christians are not following
Jesus“. Mahaksa das comes to the conclusion that Bhaktivedanta Swami´s
mission was „not unlike that of Jesus Christ“ (10).
Within the ISKCON-internal „rittvik-debate“ one author is determined
to say that during the Christian history there had been no indication that
„besides following Jesus Christ every Christian should take another diksa
guru (6).
There is only VNN-essay that mentions another Vaishnava Swami, Bhaktivinode
Thakura Swami (1838-1914), who knows of Jesus Christ. The author Mahaksa
das (14) states that already Bhaktivedanta Swami´s personal spiritual
master „depicts Lord Jesus Christ as a Vaishnava, one who worships the
supreme source of all energies“ and therefore can be called, thus, a sadhu.
2.4.2. Deviations
Besides countless additional Bible quotations mentioned earlier in this
essay, one can find several statements in the VNN articles that deviate
from or go far beyond those of Bhaktivedanta Swami. Nevertheless some of
them are set up as new aspects in the interreligious discussion with Christianity.
Principally originating from a wider, not always more truthful range of
knowledge, these devotees state several detailed assumptions about the
biblical and Christian history.
The Lord´s prayer and the Hail Mary are interpreted as important
mantras demonstrating pure bhakti (10). Mahaksa das knows for sure that
the Three Wise Men (Mt 2:1f.) were three mystic travellers practicing bhakti
and yoga and finally became enlightened by that service. Moreover he tells
the reader stories about the young Jesus who allegedly had travelled between
the age of twelve and thirty in Bengal, Tibet, Yucatan and Iraq.
One idea, already known from Bhaktivedanta Swami, that Jesus was accused
and betrayed by some of His own disciples, is extended in a quite delicate
letter by disciples of the former ISKCON-guru Harikesa Swami. While publicly
threatening with mass suicide, they compare their own fate with the destiny
of Jesus´ most devoted supporters (4).
Referring to the weak faith of Jesus´ remaining disciples, another
author uncritically states that even His performance of many wonders and
His final resurrection didn´t convince these people of His spiritual
importance (15).
Besides that there are a few attempts aiming at a serious interreligious
dialogue, when one author arranges a comparative analysis of God´s
names in Vaishnavism and Judaism (3) or when an article of a Christian
newspaper is presented in direct speech for showing that Christians, too,
could be strict vegetarians (11). These are means that Bhaktivedanta Swami
himself never felt the necessity to think about.
Two tender ideas should be presented at the end of this chapter, because
their philosophical background seems to be completely in opposition to
that of Bhaktivedanta Swami´s. First, there is the idea that „all
devotees must be willing to be nailed to the cross“. This notion
intentionally (?) could be understood in a literal or a symbolical way
(1). Secondly, there is the determined demand not to change one´s
faith to Christianity and to Jesus, not leaving „the process to aim towards
the highest goal“, to Vaishnavism. The author Vaishnava dasa strictly argues
against the process of an interreligious dialogue, stating that there „is
no need to add the picture of Jesus on our altars or chant his name“ (12).
This concept with all its grave consequences is never to be found in Bhaktivedanta
Swami´s lifelong expectations of a dialogue with Christianity. On
the contrary, he decidedly tried to get a vivid contact with Christian
theology and its authorized representatives.
3. Final summary
The analysis of various 1998-VNN-articles dealing with Christian subjects
shows that numerous Christian and Vaishnavan titles are used for describing
the outstanding role of Jesus Christ. He is presented in a way not deviating
from Bhaktivedanta Swami´s ideas as a historic example for a deeply
religious and thus pious person, having the right knowledge of God and
thus practicing pure bhakti, trusting in and accepting the Lord´s
plan to prepare the biblical people to follow His example. Following Bhaktivedanta
Swami´s speculation that Jesus was betrayed by impious, ignorant
men who were unable to realize the devine truth in Him, there is also no
reference to the Christian explanation of the liberating meaning of the
cross. Even the resurrection is only presented as a magic, but futile means
to impress the mob.
The Holy Bible is considered a real but, compared to the Bhagavad-gita,
more unclear shastra. Several, for Bhaktivedanta Swami still unknown passages
of the New Testament are used, but the words again are drawn out of their
context and the original meanings of the statements are never explained
from a Christian position. In the same way Jesus is functional for the
proper way of exercising bhakti, the Bible quotations function as a sort
of proof for the valuable authentity of the Vaishnava philosophy, in most
of the time not as an argument for the reinforcement of an interreligious
dialogue with Christianity.
Like in the work of Bhaktivedanta Swami, objections to Christianity
are only spoken out in connection with the behaviour and the nature of
Christ´s followers in every historical epoch, even nowadays. Christians,
unable or unqualified to understand pure love towards God, lack devotion
and spiritual intelligence, but are full of harmful materialistic thoughts.
Some VNN authors create a legedarylike aura around their spiritual
master when they find idolizing similarities between the fates and missions
of Bhaktivedanta Swami and Jesus Christ Himself. Besides that, the remembrance
of the Vaishnava teacher always is truthful, the referrence to other Vaishnava
scholars is an exeption.
In the end, several other statements towards Christianity go far beyond
those of Bhaktivedanta Swami. They confront the reader with astounding
new details of the Three Wise Men and Jesus´ travels in His youth.
Besides that there are a few attempts aiming at a serious and profound
interreligious dialogue. Completely in opposition to Bhaktivedanta Swami´s
thoughts is only the idea that deals with the fundamentally penetrated
religious perseverance claimed from all Vaishnavas, connected with the
call for religious seperation from Christianity for the sake of spiritual
success in Vaishnavism.
4. Sources
Text 1: „New Vine in Old Vessels“; author: Gaurahari das; date of publication:
04.02.1998
Text 2: „My Guru My Life“; author: Damodara das; date of publication:
20.02.
Text 3: „Comparative Analysis of God´s Names“; author: Isa dasa;
date of publication: 11.04.
Text 4: „Harikesa disciples threaten mass suicide“; author: div.; date
of publication: 16.08.
Text 5: „ Re: Deepak Vohra´s comments on Sri Rama´s Text;
author: div.; 27.08.
Text 6: „Sri Rama´s Defense“; author: Premavicakshana dasa; date
of publication: 30.08.
Text 7: „GBC fail to answer ‘The Final Order’ Pt. 1 and 2“; author:
Krishnakant; date of publication: 10.09.
Text 8: „Guru Parampara Continues Forever“; author: Ananda das; date
of publication: 02.10.
Text 9: „Ecstasy is the answer“; author: Gaurahari das; date of publication:
18.11.
Text 10: „Lord Jesus Christ Katha“; author: Mahaksa dasa; date of publication:
19.11.
Text 11: „Garden of Eden was Vegetarian“; author: Salt Lake City Tribune;
date of publication: 22.11.
Text 12: „Jesus Christ is Lord Brahma?“; author: Vaishnava dasa; date
of publication: 03.12.
Text 13: „From Reverence to Vrndavan“; author: Gaurahari das; date
of publication: 03.12.
Text 14: „Lord Jesus Christ is considered Sadhu“; author: Mahaksa dasa;
date of publication: 05.12.
Text 15: „Veda/Bible“; author: Gaurahari das; date of publication:
09.12.
Footnotes:
[1]: All quotations from: http://www.vnn.org/index.html
[2]: All quotations from: http://www.vnn.org/ purpose.html
[3]: For details upon this subject see 1. the author´s book (German):
„A.C. Bhaktivedanta Swami im interreligiösen Dialog - Biografische
Studien zur Begegnung von Hinduismus und Christentum“, Theion - Jahrbuch
für Religionskultur Band X., Frankfurt am Main 1999 and 2. the author´s
essay (English): „Shape and Origin of Bhaktivedanta Swami's Image of Christianity,
Journal of Religious Culture Nr. 25 (1998), http://www.rz.uni-frankfurt.de/htdocs/FB/fb6a/religion/religionskultur.html