Christianity and Shintoism: A Comparative Text

Through the course of man's development the search for religious and spiritual development has been critical. Even in modern times, man's struggle to understand both his development and his evolution continues. While notable religious contexts have been developed in order to provide the framework need for individuals to explore their spiritual beliefs, the search for answers remains an ongoing and pervasive part of human development. For this reason, it is not surprising to find that religious and spiritualist discourse continue to evolve as part of man's history.

Clearly, man's desire to understand the spiritual and the religious has served as the impetus for the continued development and evolution of religious discourse. Thus, when one considers the size and scope of world religions, it is not surprising to find that there are a plethora of religious doctrines that have been established. With this in mind, this investigation considers the scope of religious inquiry that has been developed. Specifically, this research compares and contrasts Christianity and Shintoism. Through a careful consideration of what has been written about these religions, it will be possible to provide an explication as to why each would be chosen by the individual.

Christianity-An Overview

In order to begin this investigation, it is first helpful to consider the basic context of both Christianity and Shintoism. Looking first at the basic tenets and evolution of Christianity, it becomes evident that this religion evolved from the basic Jewish tradition as developed in the Old Testament. Researchers examining the development of Christianity note that while the teachings of Jesus were considered to be incompatible with Judaism, the Christian tradition follows from the basic tenets of the Jewish faith (Krell, 2003).

While the basic tenets of the Christian faith have been acquired from the Jewish tradition, Krell (2003) does not that the epicenter of Christianity rests on the life and resurrection of Jesus Christ. According to this author, Christianity is about the ability of God to resurrect the dead, much like He did after the death of his own son, Jesus. By establishing faith in Christ, followers would be able to ensure that they could lead a life that would grant them eternal salvation as a result of their service to God. The New Testament provides a detailed account of how Jesus lived is life and the importance of his resurrection. The wisdom and insight contained in the New Testament is the basis for defining Christianity and the specific context of worship and faith that are necessary.

When looking at the Christian faith, it becomes quite evident that the power of the resurrection is quite significant to the evolution of the Christian tradition. Overall, the resurrection is the most important feature that allows for the true expression of Christianity. Through resurrection the individual follower is granted the salvation of God and given eternal life. As described in I Corinthians (15: 13-17) the resurrection of Jesus Christ is the foundation for faith:

If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith. More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins.

Thus, when examined in this manner, the critical importance of faith to the development of the Christian faith becomes quite evident.

Although the specific context of the resurrection is what establishes the Christian faith as separate from its Jewish origins, there is an impetus to understand why the Christian faith has become so influential to its followers. A critical review of the New Testament and the teachings that were developed and supported by Jesus demonstrates that the promise of the Kingdom of God and salvation is what serve as the basis for making Christianity so appealing to followers. In Mark (4:35-41) Jesus takes his disciples out to sea in a terrible storm. The storm is so overwhelming that it prompts one of the disciples to cry out: "Teacher, don't you care if we drown?" In response, Jesus calms the storm and states, "Why are you so afraid? Do you still have no faith?" The message sent in this context is that through faith and belief, God will protect and provide. This promise of salvation through the Kingdom of God is what forms the foundation for such strong belief in the power of Christianity.

When placed in this context, it becomes evident that Christianity proves to be such a notable religion because of the promise that it makes to followers. Each individual enters into a covenant with God by accepting the teachings of Christ and following a pathway that will ultimately lead to the Kingdom of God. Through this process, the individual is guaranteed to receive eternal salvation for his or her efforts to live a life based on the teachings of Christ. Hence, regardless of how difficult life becomes the individual must consistently adhere to the larger framework of Christ's teachings. In doing so, the individual will essentially reap the benefits of a life lived in the pursuit of Christ's teachings by being resurrected in the afterlife. The promise of salvation and resurrection provide the follower with the staunch belief that life continues after death. Further, as presented in the New Testament, the life that is granted after death is one that provides for the comfort of the individual, regardless of the trials and tribulations faced on earth.

Shintoism

The Shinto religion is an ancient Chinese religion which evolved around 500 BC. Researchers note that pinpointing the development of Shintoism is difficult given the fact that there have been no official scriptures, texts or leaders of this movement. For this reason, Shintoism is defined as a set of beliefs that evolved in the larger context of Japanese society. Scholars examining the evolution of the Shinto religion have noted that this belief system developed in conjunction with Buddhism. In fact, scholars argue that in the early days Japanese history, Buddhism and Shintoism could not be clearly differentiated from one another (Rambelli and Teeuwen, 2002). "...Shinto did not exist as an 'independent religion' before the modern period, but functioned as a 'component' of a complex cultic system, which was Buddhist in nature but also included non-Buddhist elements" (p. 5).

Despite the fact that Shintoism evolved in the context of Buddhism, it has since been established as an independent religious and spiritual discourse, with specific elements that make it unique to other religious traditions. Rambelli and Teeuwen (2002) go on to note that the basic context of the Shinto faith is focused on deities or Kami, who are responsible for the creation of Japan and the development of various clans that live in the region. Overall, the Kami that are present in the Shinto faith are benign gods that take a positive role in the development of humanity. Thus, Shintoism does not focus on the context of divine intervention in the context of everyday life. Rather, as noted by Rambelli and Teeuwen Shintoism focuses on the development of a life lived in pursuit of more lofty social ideals. In many cases, Shintoism borrows many of its basic tenets from the Confucian tradition. "Most of these non-Buddhist forms of Shinto were linked more or less directly with the Yoshida tradition. In particular, various forms of Confucian Shinto developed, in a religious twist almost unthinkable in China" (p. 40).

Even though the Shinto religion is highly interwoven with both the Buddhist and Confucian traditions, researchers examining this religion have noted distinct aspects of the tradition which clearly differentiate Shintoism from both Buddhism and Confucianism. Robinson (2005) notes the following as critical to the beliefs of those who follow Shintoism:

· "Ancestors are deeply revered and worshipped."

· "All of humanity is regarded as 'Kami's child.' Thus all human life and human nature is sacred."

· "Morality is based upon that which is of benefit to the group. Shintoemphasizes right practice, sensibility, and attitude" (Shinto).

· There are four affirmations which are critical to the Shinto faith. These include: tradition and the family-the family is the vehicle through which traditions are preserved; love of nature-nature is sacred and to be close to nature is to be close to God; physical cleanliness; and matsuri-this is the practice of worship to the Kami and ancestral spirits.

Through these beliefs, the basic foundation of the Shinto faith is established. Robinson also notes that the desire for peace is also important to the development of this religion.

In addition to providing a basic outline of the central tenets of Shintoism, Robinson also provides a critical overview of the specific practices that are used by those who follow the Shinto faith. Although Robinson notes that there are four principle types of Shintoism that are practiced in Japan-including Koshitsu Shinto, Jinja Shinto, Kyoha Shinto and Minzoku Shinto-it is evident that all of these branches of Shintoism focus on the development and establishment of a positive relationship between the individual and his or her surroundings. Shintoism seeks to facilitate the development of man with nature in a harmonious relationship. This harmony can be achieved through worship, but also through ritual offerings of food and money. "Many followers are involved in the 'offer a meal movement,' in which each individual bypasses a breakfast (or another meal) once per month and donates the money saved to their religious organization for international relief and similar activity" (Shinto).

Considering the overall appeal of Shinto to the individual follower, Robinson notes that Shintoism is a general philosophy of life that mandates that the follower live a life that is God-like in nature. Although the term "Shinto" is difficult to translate into English, the rudimentary translations that have been acknowledged involve the follower living a life that "follows the Gods." As such, Shintoism is a spiritual force that pervades the everyday life of the individual follower. It serves as the basis for the development of action and mandates that the follower engage in behaviors that are commensurate with what the Gods would do given a similar situation. Thus, Shintoism is not appealing because of what it promises the follower in the afterlife; rather, Shintoism is appealing because it provides a means to access God in everyday existence.

Comparison/Contrast

When the basic contexts of both Christianity and Shintoism are compared and contrasted, it seems at the outset that there are more notable differences between the two religions than there are similarities. For instance, Christianity is predicated upon the teachings and work of Christ as outlined in the New Testament. Shintoism, on the other hand, has no real texts, or religious doctrine that is followed by the faithful. Further, Christianity focuses principally on service to God through living a life that is based on the teachings of Christ. Shintoism does not have a central leader that has served as the basis for the overall development of the religion. Rather, Shintoism is predicated upon a long tradition of harmonizing spiritual beliefs that have been supported in the contexts of other religions such as Buddhism and Confucianism.

Although there are clearly notable differences between Christianity and Shintoism, there appears to be one notable similarity that must be taken into account when examining these two religions. Regardless of the texts, doctrines and leaders that exist, or do not exist, in the context of the religion, both Christianity and Shintoism argue for following a pathway of life that will lead to a better existence. Looking first at Christianity, one could effectively argue that this religion focuses on the teachings of Christ as a central means to bring the individual closer to God. Christ promised his followers that if they led a life that followed his teachings, they would come closer to God and the Kingdom of God. When one looks closely at the teachings of Christ as outlined in the New Testament, it is evident that Christ wanted followers to love and cherish all of human kind. This message is clear, as Jesus advocates that followers love God and their neighbors in the same way.

In the context of Shintoism, it is evident that the pathway that followers are to ascribe to is one that also fosters a pathway that will lead to God. Although Shintoism focuses more on man's relationship with nature, the covenant that is formed is similar: man is to live in harmony with the world around him as a means to achieve a higher existence and effectively come closer to God. In Christianity the pathway that man is to follow is laid out in the scriptures; in Shintoism, the pathway that man is to follow is upheld through tradition and reverence for the glory and splendor of nature. In both religions however, the goal is to ensure that man follows a pathway that leads to God. This basic premise is one that is the cornerstone for the development and establishment of both religions.

Even though both Christianity and Shintoism focus on following a pathway that will ultimately lead to reaching God, through the course of evolution, Christianity appears to have taken on a unique dimension that notably separates it from the basic premise of Shintoism. As described by both Robinson (2005) and Rambelli and Teeuwen (2002) the tents of Shintoism when adopted by the follower become an integral part of daily life. Shintoism is not a religious discipline that can be annexed or separated from the individual. As such, Shintoism has been noted to have a spiritual component that makes it a driving force in the daily life of the individual follower. While Christianity appears to send a similar message-that the individual follower should undertake every day in the same manner that Christ would-the evolution of modern Christianity has removed the daily impact of Christ on the follower. Christianity has become a practice that occurs outside of the secular life of the follower. The follower attends church once a week to worship in the name of Christ. Even though Christ is thought to be an integral part of the follower's life, this annexation of the spiritual makes it difficult for the follower to embrace Jesus as a positive force, motivating behavior on a daily basis.

Conclusion

Although both Christianity and Shintoism provide for the spiritual development of the individual, the modernization of Christianity appears to have had a negative impact on isolating religion from the day-to-day activities of the individual. Despite this however, Christianity remains among the most prominent world religions. Thus, even though some degree of modernization has taken place, Christianity still has a wide appeal.

When the basic contexts of both Christianity and Shintoism are examine in detail, the overall appeal of each religion appears to stem from a more universal plan of action for the follower. Under the tenets of both Christianity and Shintoism, the individual follower is given a pathway to follow. In most instances, this pathway provides a means for the follower to access a God-like existence that will bring the follower closer to God. This essential feature is what makes both religions so appealing to followers.

References

The Bible. New International Version. Bible Resources. Accessed May 9, 2006 at: http://bibleresources.bible.com/keywordsearchresults.php?multiplemethod=all&numpageresults=25&select=searchBible&keyword=resurrection&version=31.

Krell, M.A. (2003). Intersecting Pathways: Modern Jewish Theologians in Conversation with Christianity. New York: Oxford University Press.

Rambelli, F., & Teeuwen, M. (2002). Buddhas and Kami in Japan: Honji Suijaku as a Combinatory Paradigm. London: Routledge.

Robinson, B.A. (2005). Shinto. Ontario Consultants on Religious Tolerance. Accessed May 9, 2006 at: http://www.religioustolerance.org/shinto.htm.