Still, it may be asked, is not the hope of future reward meant to influence men at all? No doubt it is to some extent. But what then? Hope is undoubtedly a powerful motive in human nature, and therefore Christianity, by partly appealing to this motive, does but show how fully adapted it is to human nature. It provides the highest motive of love for those able to appreciate it; the lower motive of hope of future reward for the many who would not be reached by the former; and we may add, the still lower motive of fear of future punishment for those who could not be otherwise influenced. This objection, then, as to selfishness is quite untenable.
(C.) Christianity and other Religions.
We have lastly to consider the relation in which Christianity stands to other religions; since an argument against Christianity is often drawn from their comparative study. In far more ancient religions, it is alleged, we find similar doctrines to those of the Trinity, the Incarnation, the Atonement, and the Resurrection; and this is fatal to the claim of Christianity to be the one and only true Religion.
But as to the doctrine of the Trinity, it is really unique. Some other religions, it is true, had a group of three gods; but this was merely a form of Polytheism. And though these gods were often addressed by the same titles, there does not appear to have been anything resembling the Christian idea of the Triune God.
Next, as to the Incarnation. This is said to resemble similar doctrines of other ancient religions, more especially the incarnation of Krishna. For though he was not (as is sometimes asserted) born of a virgin, being the eighth son of his parents;[458] he is yet believed to have been in some sense an incarnation of the supreme god Vishnu. And he is recorded to have worked various miracles similar to those of Christ, and to have claimed an equally absolute devotion from his followers. Most scholars, however, now place these legends some centuries later than the Christian era; and considering the early spread of Christianity in India, and the similarity in name between Krishna and Christ, they may be only distorted versions of the Gospel story.
[458] Tisdall, Christianity and Other Faiths, 1912, p. 89.
But even were they earlier than Christianity, it seems impossible for them to have influenced it. For not only is India many hundreds of miles from Palestine, but there is also a great moral difficulty. Since the miracles and occasional lofty teaching of Krishna are associated all along with a most immoral character. In the Gospels, on the other hand, they occur among suitable surroundings, and form perfect parts of a perfect whole. A single example will illustrate this difference. On one occasion, Krishna is related to have healed a deformed woman, very similar to the story in Luke 13. But it is added he made her beautiful as well as whole, and subsequently spent the night with her in immorality. Few will contend that this was the origin of the Gospel story; and it is but one instance out of many.[459]
[459] Transactions of Victoria Institute, vol. xxi., p. 169.
Any resemblance, then, there may be between the Incarnation of Krishna and that of Christ cannot be due to Christianity having borrowed from the other religion. A far better explanation is to be found in the fact that man has almost always believed that God takes an interest in his welfare. And this inherent belief has naturally led him to imagine an incarnation, since this was the most fitting method by which God could make Himself known to man. And then this supposed incarnation was of course attended by various miracles of healing, somewhat similar to those of Christ, though often mixed up with immoral ideas, from which the Christian doctrine is entirely free.
Next, as to the Atonement, especially the position of Christ, as the Mediator between God and man. This also is said to resemble far older legends, such as the Horus myth of ancient Egypt. The leading idea here seems to have been that Horus was the only son of the supreme God Osiris, and came on earth long ago, before the time of man. He was always looked upon as the champion of right against wrong, and nothing but lofty and noble actions are ascribed to him. With regard to mankind, he became their deliverer and justifier. The soul after death was supposed to pass through a sort of Purgatory; where various dangers were overcome by the help of Horus; and finally, when judged before Osiris, he interceded for the faithful soul and ensured its salvation. And what makes the resemblance to Christianity all the more striking are the titles ascribed to Horus; such as the Only Begotten Son of the Father, the Word of the Father, the Justifier of the Righteous, and the Eternal King. But the titles of Horus are very numerous, and very contradictory; therefore, while some of them bear such a striking resemblance to those of Christ, others do not; and many of them are also applied to the other gods.[460]