By Perry Schmidt-Leukel
Is the realm created through a divine writer? Or is it the consistent manufactured from karmic forces? the difficulty of production was once on the middle of the vintage controversies among Buddhism and Hindu Theism. nowa days, it may be stumbled on on the centre of many polemical debates among Buddhism and Christianity. is that this the vital barrier that separates Buddhism from Christianity and different theistic religions? The contributions to half One discover a few of the features of conventional and modern Buddhist objections opposed to the assumption of a divine writer in addition to Christian percentages to satisfy the Buddhist critique. half asks for the aptitude fact on each side and indicates a shocking manner that the barrier may be triumph over. This opens a brand new around of philosophical and theological discussion among those significant traditions with not easy insights for either.
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Extra resources for Buddhism, Christianity and the question of creation: karmic or divine?
15), p. 477. 28 Buddhist and Christian Perspectives on Creation The last section reformulates some of the traditional arguments in new aITangements, for example the argument of incompatibility between the idea of God's eternal nature and his creating the universe. For such an idea would imply, he says, that God has a nature before creation which is not a cause, whereas - in the moment of creation - his nature is capable of being a cause. However, both concepts, permanence and being a cause, cannot be attributed to the same entity (PV 2:21).
While much more irenic in tone than, say, Gunapala Dharrnasiri, the Dalai Lama is nonetheless quite insistent regarding the Buddhist repudiation of the notion of a creator God: ... the theory that God is the creator, is almighty, and permanent is in contradiction to Buddhist teachings ... For Buddhists the universe has no first cause, and hence no creator, nor can there be such a thing as a permanent, primordially pure being. So, of course, doctrinally there is a conflict [between Buddhists and theists].
H. lta and His Definition of pramiina', Wiener Zeitschrift flir die Kunde Siidasiens 45, 2001, 173-99, p. 184. 42 R. Jackson, 'Atheology and Buddhalogy ... ', op. cit. (fn. 15), p. 477. 28 Buddhist and Christian Perspectives on Creation The last section reformulates some of the traditional arguments in new aITangements, for example the argument of incompatibility between the idea of God's eternal nature and his creating the universe. For such an idea would imply, he says, that God has a nature before creation which is not a cause, whereas - in the moment of creation - his nature is capable of being a cause.