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What are the differences and similarities among Christianity, Islam, Hinduism, Buddhism and Judaism?

What's the difference between Christianity and Hinduism

Bridging the Gap Between Hinduism and Christianity | HuffPost

6 thoughts on “ Major Religions: Hinduism, Buddhism, Christianity, Islam and Judaism ”
Imagining God as an "almighty superintendent of the universe," Roy restructured his notion of Hinduism based on his adherence to theism along with his interpretation of the Vedas, Upanishads and the Vedanta-Sutra. Roy denounced idolatry and dismissed the Brahman priests and their rituals as futile. Roy's mandate would be to return Hinduism back to its original, pure, rational and ethical version, which had gone astray due to the influences of Brahman priests (Jones 1989:31). Roy thought once Hinduism had be restored to its past purity, false customs such as sati, subjugation of women's right to education, idolatry and polytheism, along with useless rituals, would fade away. Rammohun was perceived by Hindu Dharma Sabha and its orthodox pundits as too willing to accept Christian concepts, but Roy's sense of humanitarian morality and his desire for social reform fostered a great respect for ethical Christianity, once it was removed of its absurdities and its simple code of religion and morality revealed, but he rejected missionary claims that Christianity was superior (Jones 1992:32). Taking the acculturative approach, Rammohun's publications printed in Persian, Sanskrit, Bengali and English highlight his strategic attempts to place his religious ideology within both the linguistic and cultural domains of Muslim, Hindu and Christian audiences (Zastoupil 2002:222). His declaration that his morality was equivalent to the gospel (Christian) was a sincere attempt to speak from within the Christian tradition without compromising his Vedanta beliefs (Zastoupil 2002:222). Furthermore, important to the successes of his debates was Rammohun's ability to confidently write and publish within the radical Christian tradition. His publication the Precepts, used the language of Unitarianism to present Christianity's simple religious moral code by highlighting selected New Testament passages (Zastoupil 2002:225). Rammohun's acculturative response demonstrates a permeable frontier between Hinduism and Christianity, which opened inclusive rational and liberal-minded discourses, interpretations and alliances rather than established sectarian ideologies and creeds.

Even many Hindus accept that Hinduism is monotheistic

RE: what are the similarities and differences between Christianity and Hinduism??
The iconographic status of sati for both Chrisitans and Hindus acted as a fulcrum with the banning of sahamarana in 1829—a move that was vehemently urged by Christians in Britain and India and feared by orthodox Hindu community, and served to shape new forms of engagement with the colonial government and the Hindu populace. The advent of new associations and the publishing of newspapers not only presented the issues from their own standpoint, but also applied pressure on the government (Pennington 2001:580). Out of this milieu came the creation of the Dharma Sabha (Society for Religion) as a rebuttal to interference by British rule in Hindu religious affairs and the overly aggressive Christian proselytization of Hindus (Pennington 2001:580). Together, the Dharma Sabha and the Candrika would forge a link between the past and modernity, giving Hindus a transition ideology that would not only allow Hindus to thrive in the new social and economic order, and also remain faithful to traditional Hinduism (Pennington 2001:581).


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As Calcutta's population experienced an influx of various rural communities, the Candrika would serve as a pandit and mediate questions concerning ritual throughout Bengal, especially in counteracting antiritual stance of Rammohnan Roy, student radicals and Christian missionaries, by emphasizing ritual as being central to Hinduism and Hindu identity (Pennington 2001:586). Thus, the Candrika declared ritual as an essential part of modern Hinduism and with the adoption of a uniform ritual code and unifed and coherent Hinduism would emerge. Deciding questions of authority and performance in ritual matters such as funeral rites, marriage and education of shudras and whether or not they should speak and learn Sanskrit, the Candrika embodied the role of hermeneut (Pennington 2001:586). The results were innovative constructions of tradition by ritual and religious specialists that connected historical practice to timeless ideal in a new and modern context. Issues such as how was the divisive notion of caste in the growing urban, mercantile environment of Bengal was to be handled. Questions pertaining to status relative to other castes, roles in particular rituals, permission to attend certain ceremonies, and approval of marriage partners needed to be clarified (Pennington 2001:587). Through the power print and the new rules of exclusion, locuses of authroity and emerging hierachies, the Candrika published many provocative letters confronting these questions of social orderings and ritual traditions (Pennington 2001:587). Furthermore, the Candrika asserted that caste was commensurable with modern religious identity and by positioning itself as not only an arbiter of caste, but a recognized authority on caste questions, it was able to construct a centralized and rationalized Hinduism that continued to embrace caste orderings and strong ritual practice (Pennington 2001:588). Lastly, it was Bhabanicaran's policy not to criticize other religions nor respond directly to attacks on Hinduism (Pennington 2001:592). Instead, Bhabanicaran initiated a theme of "tolerance," establishing yet another signifying characteristic of Hinduism. Furthermore, Hindu faith did not harm other religions or cultures as did the aggessive proselytizing tactics of the Christian missionaries (Pennington 2001:592). The Candrika authors understood the complex connections between religion, knowledge and power, and were adept as distinguishing them in respect to Hindu as well as Christian beliefs and practices (Pennington 2001:597). It is the legacy of the Candrika, in its vigorous print approach to the recovery of Hindu beliefs and practices on poverty, caste, and ritual that not only instilled Hindu self-confidence and created an institutional and centralized practice of Hinduism (Pennington 2001:598).

Josh Schaefer Hinduism, Christianity, and Islam in Life of Pi Hinduism was the first religion that Pi grew up with, and because of that, Pi knows the religion very well.
As the British Colonial Government took over India's civic and public institutions, it had the effect of pushing Hindus to rely on domestic and religious spaces to revise and revive cultural values and practices (Metcalf 1992:231). Furthermore, Indians certainly interpreted the colonial intrusion, whether implemented by government officials or by missionary activities, as a Christian project and responded intellectually in three general ways. First, to aggressively disclaim Christianity, highlighting its short-comings and failures as Swami Dayananda vehemently debated. Second, was to absorb Christianity as part of an imperfect form of the universal spirituality found throughout all religions as Vivekananda proclaimed, and third, to integrate principles of Christianity and Hinduism in one rational universal religion as exemplified by Rammohan Roy and the early Brahmo Samaj (Van der Veer 2001:67).

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The advent of aggressive Christian conversion campaigns polarized exponents of Islam, Sikhism and Hinduism in their various camps against the missionaries who were proclaiming the superiority of Christianity. This religious backdrop facilitated new forms of organizational structures and highlighted the usefulness of the printing press and paid missionaries as a vehicle for defending their religions and sectarian ideologies (Jones 1992:53). Out of this milieu emerged the Arya Samaj, a sectarian division of Hinduism. Its dynamic, anti-Christian leader, Swami Dayananda Saraswati promoted Vedic Hinduism, which garnered wide appeal throughout Punjab and northern India, with adherents as far south as Madras (Jones 1992:53). Dayananda's restructured Hinduism was based on the Vedas and expunged all other elements, such as idols, Brahman priests, deities, pilgrimages, various socio-religious customs and all scripture that did not comply with the Vedas. Dayananda's strategic use of his basic statement of beliefs, the Satyarth Prakash—which he wrote and disseminated via the printing press throughout the Arya Samaj chapters—enabled him to not only imagine his Vedic Hinduism with its delineated boundaries, but also to construct and delineate the boundaries of his opposites, particularly Christianity and Islam (Metcalf 1992:236). Chapter 13 of Dayananda's Satyarth Prakash is a definitive criticism of Christianity and posits the key differences with Hinduism. Dayananda highlights and targets the serious defects of Muslim and Christian practices, such as eating meat (particularly cow flesh), animal sacrifice, circumcision and burying the dead (Metcalf 1992:236). In his desire to discredit Christianity rather than understand it, Dayananda's polemics were not only a scathing theological attack on the validity of Christian scripture and its inferior teachings, it was also an opportunity to emphasize his own doctrine of Vedic Hinduism and the superiority of the Vedas (Jones 1992:64).