Religion and Peace in the World: The Role of Christianity and Buddhism - Coursework Example

Religion and Peace in the World: The Role of Christianity and Buddhism Religion and Peace in the World: The Role of Christianity and Buddhism Introduction There is an urgent need for major religions to bring and maintain peace in the world in the present times. This urgency has been felt by all the five major religions of the world: both the Semitic religions of Judaism, Christianity and Islam and the religions of Indian origin, which include Buddhism and Hinduism. Since all these religions have had a history of being generally peaceful, they have the capacity to bring peace in the world today. On the other hand, some of these major world religions have had a history of being involved in instances of violence and conflict in the world. This has been caused by differences between religious theological values which enhance peace, and isolated instances in the history of the world in which religion has been a factor contributing to disharmony and violence. This paper discusses the above statement in relation to two religions in the world: Christianity and Buddhism. In both religions, peace occupies a special position as a basic religious value and an answer to violence, intolerance and endangerment of individuals and groups in the world. Also, both religions take it as a challenge upon themselves to appear as the force that brings and fosters peace in the present times in the world that is characterised by continuous violence and intolerance. This paper evaluates the place of peace in both religions as well as their history in developing peace in the affairs of the world. It is argued that these religions can be relied upon to bring and foster peace in the world because of their theological principles as well as their history. Christianity and Global Peace The relationship between Christianity and peace in the world lies in both its theological teachings of salvation and the divine grace as well as in the history of the religion in terms of developing peace in the world. According to Yodder (2009, p. 23), Christian ethics lays much emphasis on the importance of peace in the world. It is observed that the process of creation itself underscores the need for all humanity to exist in a brotherly congregation which entails values of harmony, peace and love among all individuals (Yodder, 2009, p. 24). This is because the message of the gospel presents God as full of love and respect for freedom. This means that the moral values outlined in the Old Testament are given a new and significant meaning in the New Testament gospel emphasises the need for love between individuals as an essential part of fostering peaceful coexistence (Kauffmann, 2002, p. 26). The history and teachings of Christianity can be a central force in developing and fostering peace in the world today in a number of ways. For instance, Christian teachings on peace and tolerance can be vital to the needs of the present world. According to Bartoli (2004, p. 147), there has been an increase in conflicts and violence in the world today. Globalisation and other political and economic factors have created an increasingly pluralistic society in terms of opinion, values and practices (Bartoli, 2004, p. 148). In such a scenario, actions of intolerance and religious fanaticism are inevitable, thus underlying the need for tolerance between all groups and individuals holding diverse opinions and practices. According to Kauffmann (2002, p. 28), tolerance, as developed in Christian teachings, can play a major role in ensuring that the rights and privileges of all individuals in the society are respected. This is because it can foster mutual respect for values and dispositions in the society without compromising the needs and freedom of minority groups in the society (Bartoli, 2004, p. 150). The second way in which Christianity can foster peace in the current world as a result of its history and teachings relates to how the central principle of righteousness is applied in reducing levels of violence and conflict in the world. Historically, the principle of Christian righteousness has been used as a pretext to making the choice between violent confrontation and peaceful coexistence between both individuals and collectively in groups as social and political entities (Mastnak, 2002, 37). Despite the fact that righteousness precedes peace, it has been observed that this principle is subject to multiple interpretations since righteousness is relative (Mastnak, 2002, 39). Righteousness can be viewed from different perspectives which include: as a basic idea for law enforcement, as a central theological concept and lastly, as a fundamental state of social existence between individuals and groups in a society (Yodder, 2009, p. 34). Although these values are different, it can be seen that all of them share a common value of identifying righteousness as the essence of acknowledging the existence of the fundamental differences that exist between individuals and groups in the society (Mastnak, 2002, 41). On the other hand, this relative nature of righteousness has been used as a justification of violent confrontations in the history of the world (Yodder, 2009, p. 275). Despite of these instances, the Christian teachings of righteousness can be used to foster peace in the present world by promoting cooperation between different groups in the society through mutual respect and elimination of all tendencies of discrimination. Apart from having in its theological teachings and principles that enhance virtues of peace, love and harmony between individuals in the society through salvation and a continuous improvement of human morality by divine grace, Christianity has also played a role in fostering peace in the world. According to Kauffmann (2002, p. 39), Christianity has played a key role in global peace initiatives. For instance, Christianity was part of the ‘World Conference of Religions for Peace’, which sought to develop ways in which the world can confront problems of violence and ensure that justice and peace are fostered in the long-term (Kauffmann, 2002, p. 40). Many of the maxims developed in this conference correspond to the teachings of Christian ethics. For example, the declaration that justice is an indispensable central value belonging to peace corresponds to the Christian values of respect for the rights and freedoms of individuals as well as protection of fundamental rights and freedoms. Also, the conference acknowledged the fact that the use of violence in political conflicts is not a show of political success but rather an indication of its failure (Mastnak, 2002, 43). This implies that measures to build peace in the presence of political tension are necessary as a means of reducing violent confrontations between societies. These measures correspond with the Christian values of peace, mutual respect and compassion (Yodder, 2009, p. 278). Lastly, the realisation of the importance of enhancing peace education and individual values as a way of fostering global peace is reflected in the Christian teachings of justice, freedom of individuals, truth and peaceful co-existence in the society (Mastnak, 2002, 46). In essence, Christianity can be relied upon to bring and maintain peace in the world because of its theological principles which emphasise the importance of love and other virtues which, when adopted, foster peace among all individuals in the world. It is observed that all instances of violence and conflict in the world have their root cause in the mental and moral functioning of individuals (Bartoli, 2004, p. 152). Consequently, when individuals have their moral consciousness developed, instances of lack of harmony will be reduced. Through its theological principles, Christianity addresses this need in individuals by focusing on the importance of continuous change of human morals through the process of salvation. Buddhism and Global Peace The relationship between Buddhism and peace can be analysed in terms of historical and philosophical perspectives. According to Bhalerao (2003, p. 386), peace, from a Buddhist point of view, is defined as a state of quietness and tranquillity that is characterised by freedom from war, absence of all hostilities and lack of strife in individuals. The Buddhist religion has played a significant role in enhancing peace in the world. This is achieved through its teachings which emphasise the importance of peace among individuals as well as in terms of the history of the religion in reducing conflict and violence in the world. According to the Buddhist religion, there are three significant concepts which define the practical and theoretical foundations of the religion. These are: one, the attainment of Buddhahood as the primary and highest goal of all beings; two, the teaching that all things exist in terms of mutual dependence with each other or in a state of relativity with each other and lastly, the teaching of Karma as the essence of the concept of cause and effect in the lives of all things (Jayatillake, 2008, p. 4). The teaching of the essence of peace holds a central position in Buddhism. This is exemplified in various values that are contained in the teachings of Buddhism which promote peace together with peace contributing factors such as interpersonal tolerance, kindness and pity (Yeh, 2006, p. 97). According to Yeh (2006), the concept of peace and human rights is highly developed in the teachings of the Mahayana form of Buddhist religion (p. 98). These teachings on peace form a foundation that guides individuals into ensuring that there is peaceful coexistence, tolerance and pity amongst them in any society in the world. The primary goal of the Buddhist religion is to enable humanity achieve enlightenment or a state of redemption (Jayatillake, 2008, p. 9). Since violence and conflict are products of causes and conditions which disrupt harmonious living of individuals in the society, living peacefully entails eliminating violence and conflict among individuals living in a society (Bhalerao, 2003, p. 387). This can be done by resolving the causes and conditions of violence in both levels of their operation: internal and external (Bhalerao, 2003, p. 388). Since the Buddha-nature is the unchangeable and eternal nature of all things, it is necessary for all beings to experience and strive to attain this nature of perfection in their everyday lives (Jayatillake, 2008, p. 10). Individuals can achieve this goal by practicing three important things: one, individuals need to achieve the realisation of the four levels of the transcendent path; two, the perfection of the 37 things that belong to the enlightenment; and three, by abolishing ignorance through the realisation of the four noble truths (King, 2006, p. 26). Since all beings have the capacity to attain Buddhahood, it is their primary responsibility to pursue this perfect state of being in their daily lives and by doing so, observe and enhance individual values such as morality, patience and wisdom (King, 2006, p. 27). It is observed that the teachings and principles of Buddhism foster peace among both individuals and groups in the world (Jayatillake, 2008, p. 7). This is because these principles seek to replace the immoral bases of hatred pursuits, the desire for destruction and erroneous beliefs with the moral bases of charity, love and unity in individuals (King, 2006, p. 30).These are viewed as the primary factors that form the basis of conflict and lack of harmony between individuals in the world and their resolution leads to a society in which conflict, violence and disharmony are absent. For instance, the teaching that all things exist in relation to each other means that the survival of all beings in the world rests on their realisation of their mutual dependence on each other (Koh, 2006, p. 16). This can be interpreted to imply the necessity of active mutual respect, pity and compassion among individuals in building peaceful coexistence in the world (Koh, 2006, p. 17). When individuals understand their interdependent nature and relationships, they would strive to develop a strong sense of responsibility amongst themselves by observing the virtues of compassion and mutual respect for each other (Yeh, 2006, p. 93). Also, the Sutra of the Lotus of the Good Law, in enhancing respect for all human beings because of their inborn nature of the enlightenment, encourages individuals to liberate themselves from egocentric dependency and foster solidarity and consideration between different individuals (Topmiller, 2002, p. 46). This also enhances the concept of inseparability of a subject and its environment; signifying the need for peaceful coexistence between humanity and the natural environment (King. 2006, p. 28). The teachings of Buddhism espouse a peaceful coexistence of all human beings in the world. This is developed in the practice of the central teachings of all the major forms of Buddhism the Mahayana and Zen Buddhism. According to the theory of peace as proposed by Galtung (1993, cited by Yeh, 2006, p. 96), the world can be seen as a complex and dynamic process that is based on the interaction between different factors. Peace is viewed as an interactive process which depends on the effect of the actions of different factors that have a mutual influence on the process in the world (Yeh, 2006, p. 98). This theory bears similarity to the central teachings of Buddhism in several ways. For instance, both recognise peace as a collective product that is the result of the actions of different individuals and institutions. The Buddhist teachings of dependent origination emphasise the importance of mutual influence from different factors. This means that peace is a product of interdependent frames of reference; a view that is supported in modern theories of peace from a holistic perspective (Topmiller, 2002, p. 52). Secondly, the principle of interrelatedness means that all human beings are dependent on each other and affected by the actions of others (Yeh, 2006, p. 98). It is observed that interrelatedness occurs at both the individual level and the global level (Koh, 2006, p. 17). When interpreted in terms of peace in the world today, this principle means that peace is a product of every single individual working at different levels within the society (Bhalerao, 2003, p. 387). Since all factors in the universe are in constant and dynamic change, it can be seen that the process of making and maintaining peace requires constant and ever present effort by all individuals working in different capacities in the world (Yeh, 2006, p. 109). Conclusion This article has examined the statement that since the major religions of the world (Christianity and Buddhism in particular) are historically peaceful religions; they can be relied upon to bring peace in the world. From the discussion, it can be seen that both religions – Christianity and Buddhism – share a common history of advocating for peaceful coexistence between all humanity in the world. This has been espoused in their teachings, values and principles. Although the history of the world has witnessed conflicts and violent confrontations, to which religion has played a role as a contributing factor, it can be seen that the major religions, and in particular Christianity and Buddhism, can play a central role in eliminating conflict in the world and fostering peaceful coexistence among all societies in the world. This is so because both religions have fostered the process of enhancing human values in all individuals in the world. This has been achieved by seeking to develop the positive aspects of humanity; a process which reduces the potential of human beings being used as means of achieving selfish objectives while at the same time increasing the welfare and prosperity of all human beings in the world. References Bartoli, A. (2004). ‘Christianity and Peacebuilding’. In Coward, H. & Smith (ed). Religion and Peacebuilding. New York: State University of New York Press. 147 – 168. Bhalerao, D. R. (2003). Buddhism and world peace. International Journal of Buddhist Thought and Culture, 2: 383 – 386. Retrieved 30 August 2013, from: http://ftp.buddhism.org/Publications/IABTC/Vol02_21_D%20R%20Bhalerao.pdf Jayatillake, K. N. (2008). Buddhism and peace. Retrieved 30 August 2013, from: http://www.what-buddha-said.net/library/Wheels/wh041.pdf Kauffmann, I. J. (2002). ‘If war is wrong, what is right? The new paradigm’. In Schlabach, G. W. (ed). Just Policing, Not War: An Alternative Response to World Violence. Minnesota: Pandora Press. 25 – 45. King, J. S. (2006). ‘Exploration of right livelihood as one path to peace and justice’. In Mun, C. & Green, R. S. (ed). Buddhist Exploration of Peace and Justice. Honolulu: Blue Pine Books. 27 – 34. Koh, E. (2006). ‘What is Buddhism to peace?’ In Mun, C. & Green, R. S. (ed). Buddhist Exploration of Peace and Justice. Honolulu: Blue Pine Books. 13 – 18. Mastnak, T. (2002). Crusading Peace: Christendom, the Muslim World and Western Political Order. California: University of California Press. Topmiller, R. J. (2002). The Lotus Unleashed: The Buddhist Peace Movement in South Vietnam, 1964 to 1966. Kentucky: University Press of Kentucky. Yeh, T. D. (2006). The way to peace: A Buddhist perspective. International Journal of Peace Studies, 11(1): 91 – 112. Retrieved 30 August 2013, from: http://www.gmu.edu/programs/icar/ijps/vol11_1/11n1Yeh.pdf Yodder, J. W. (2009). Christian Attitudes to War, Peace and Revolution. London: Brazos Press. Read More

The history and teachings of Christianity can be a central force in developing and fostering peace in the world today in a number of ways. For instance, Christian teachings on peace and tolerance can be vital to the needs of the present world. According to Bartoli (2004, p. 147), there has been an increase in conflicts and violence in the world today. Globalisation and other political and economic factors have created an increasingly pluralistic society in terms of opinion, values and practices (Bartoli, 2004, p. 148). In such a scenario, actions of intolerance and religious fanaticism are inevitable, thus underlying the need for tolerance between all groups and individuals holding diverse opinions and practices.

According to Kauffmann (2002, p. 28), tolerance, as developed in Christian teachings, can play a major role in ensuring that the rights and privileges of all individuals in the society are respected. This is because it can foster mutual respect for values and dispositions in the society without compromising the needs and freedom of minority groups in the society (Bartoli, 2004, p. 150). The second way in which Christianity can foster peace in the current world as a result of its history and teachings relates to how the central principle of righteousness is applied in reducing levels of violence and conflict in the world.

Historically, the principle of Christian righteousness has been used as a pretext to making the choice between violent confrontation and peaceful coexistence between both individuals and collectively in groups as social and political entities (Mastnak, 2002, 37). Despite the fact that righteousness precedes peace, it has been observed that this principle is subject to multiple interpretations since righteousness is relative (Mastnak, 2002, 39). Righteousness can be viewed from different perspectives which include: as a basic idea for law enforcement, as a central theological concept and lastly, as a fundamental state of social existence between individuals and groups in a society (Yodder, 2009, p. 34). Although these values are different, it can be seen that all of them share a common value of identifying righteousness as the essence of acknowledging the existence of the fundamental differences that exist between individuals and groups in the society (Mastnak, 2002, 41).

On the other hand, this relative nature of righteousness has been used as a justification of violent confrontations in the history of the world (Yodder, 2009, p. 275). Despite of these instances, the Christian teachings of righteousness can be used to foster peace in the present world by promoting cooperation between different groups in the society through mutual respect and elimination of all tendencies of discrimination. Apart from having in its theological teachings and principles that enhance virtues of peace, love and harmony between individuals in the society through salvation and a continuous improvement of human morality by divine grace, Christianity has also played a role in fostering peace in the world.

According to Kauffmann (2002, p. 39), Christianity has played a key role in global peace initiatives. For instance, Christianity was part of the ‘World Conference of Religions for Peace’, which sought to develop ways in which the world can confront problems of violence and ensure that justice and peace are fostered in the long-term (Kauffmann, 2002, p. 40). Many of the maxims developed in this conference correspond to the teachings of Christian ethics. For example, the declaration that justice is an indispensable central value belonging to peace corresponds to the Christian values of respect for the rights and freedoms of individuals as well as protection of fundamental rights and freedoms.

Also, the conference acknowledged the fact that the use of violence in political conflicts is not a show of political success but rather an indication of its failure (Mastnak, 2002, 43). This implies that measures to build peace in the presence of political tension are necessary as a means of reducing violent confrontations between societies.

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