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Basic Worldview:
104 Why Christianity?


Study Conclusions and Overall Comparisons

Judaism and Christianity Introduction and History
History of Judaism Continued
Scholarly Objections and Historicity of Daniel (P. 1)
Historicity of Daniel (P. 2) & Judeo-Christian Syncretism
A Few Words on Gnosticism
Christianity - A Sect of Judaism (P. 1)
Christianity - A Sect of Judaism (P. 2) & Prophecy in Judaism
Is Jesus the Jewish Messiah? (P. 1)
Is Jesus the Jewish Messiah? (P. 2)
List of Messianic Qualifications & the Resurrection of Jesus (P. 1)
The Resurrection of Jesus (Part 2)
Study Conclusions and Overall Comparisons

Additional Material
The Sufferings of Eyewitnesses
Comparison of Mystical Religions to Judeo-Christianity
Rabbinical Judaism Accepts Christian Interpretations (P. 1)
Rabbinical Judaism Accepts Christian Interpretations (P. 2)
Rabbinical Judaism Accepts Christian Interpretations (P. 3)
Rabbinical Judaism Accepts Christian Interpretations (P. 4)
Rabbinical Judaism Accepts Christian Interpretations (P. 5)
Rabbinical Judaism Accepts Christian Interpretations (P. 6)

Introduction
| Section 1 | Section 2 | Section 3




Individual Study Conclusions

We have now finished our individual examination of religions, which we began in order to understand how we should understand God, the universe, and man's relation to both. We have performed this individual examination of each religion because we did not want to indiscriminately or hastily disregard a religious view without good reason. We did not want to simply or conveniently categorically dismissing an entire group of religions without any genuine assessment having been done. To that end we sought to examine each religion on its own, assess its origins, evidences, beliefs, and relationships with other religions so that we could truly determine whether a particular religious view should be accepted or discarded. As we stated at the beginning, our goal was to determine the most reasonable assessment of the available evidence. We have now completed this task.

By examining the claims and evidences offered by each religion individually, we have demonstrated why the most reasonable assessment of the available evidence, including specifically the historical record demands that Christianity should be accepted as the accurate and reliable understanding of God and why these other forms of religion should be rejected.

We have shown Judeo-Christianity to be substantiated by the evidence it offers through two independent tracks of evidence.

First, we established that Jesus fulfilled the Old Testament messianic prophecies of Judaism. This demonstration provided the final argument that Christianity is the correct and accurate understanding of Judaism and that the two are, in fact, one religion, which we have referred to as Judeo-Christianity. And simultaneously, we demonstrated that the Old Testament scriptures contained legitimate prophecies that were historically fulfilled, thus providing corroborating evidence for the divine origin of the Judeo-Christian religion. Second, we have shown that Jesus Christ was resurrected from the dead as proof that his message and teachings were from God. By accomplishing these two tasks we have demonstrated that Judeo-Christianity is, in fact, a reliable and accurate understanding of God as demonstrated by a reasonable and objective evaluation of the evidence it offered in support of these claims.

On the contrary, we have previously shown that all forms of Propositional Mysticism including Hinduism, Buddhism, Jainism, and Taoism, as well as Zoroastrianism and Islam cannot be accepted as reliable or accurate understandings of God. This was either due to a total lack of objectively verifiable evidence to support the theological claims, to the evidence contradicting the claims, or to the evidence being available but not possessing a corroborating relationship to the claims of the religion.

Now that we have completed our individualized look at religious systems, an overarching comparison of Propositional Mysticism and Judeo-Christianity (Evidentiary Monotheism) can be performed, which is also effective, in a more "big-picture" perspective, for demonstrating the superiority of Judeo-Christianity over other theological systems.



Overarching Comparison

As we concluded our study on Propositional religions we noted that all the various religious systems that we had studied in that section could appropriately be viewed as a single, overarching theology, which we called Propositional Mysticism.

We defined Propositional Mysticism, by the fundamental characteristics exhibited by its member religions. These fundamental characteristics are:

1. The propositional nature of the religious claims. This is identified by a lack of objective or verifiable evidence (offered by the religion itself) by which the claims can be substantiated or accepted. Instead of being supported by evidence the claims of such religions are merely proposed and the potential follower is expected to accept the accuracy of these claims solely upon presumption, circular reasoning, and subjective, personal experience.

2. The mystical view of God, the universe, and human spirituality. Mysticism is identified as any religious system, which incorporates the idea that the believer can transcend material existence and become one with God through subjective, personal, or intuitive experience by participation in mysteries or initiation rites.

Beyond these two foundation traits have seen that Propositional Mysticism is also defined by:

3. Syncretism. The incorporation, combination, acceptance, or fusion of different concepts and different belief systems into a single, comprehensive whole. (These incorporations do not first require that the adopted belief be substantiated or that potential contradictions be reconciled.)

4. Obscurity of Origins (or lack of historicity). Many of the foundational religions, from which Propositional Mysticism is derived do not have historically identifiable origins or founders.

[Common beliefs which are held by Propositional Mysticism also include, but may not be limited to: reincarnation, karma, a path of steps to achieve enlightenment, escape from the reincarnation cycle through enlightenment, a dualistic view of the God or the divine, polytheism (possibly taking the form of emanations of the supreme God), practice of magical arts, mystical rites, and meditation, etc.]

At the conclusion of that section of our study we also promised that we would later compare Propositional Mysticism with Judeo-Christianity, which we have just completed studying. By comparing these two religious traditions side by side we can also effectively demonstrate the superiority and overwhelming reasonableness of the Judeo-Christian religion over all forms of Propositional Mysticism.

This superiority can by looking at four key areas.

First, both Propositional Mysticism and Judaism emerge in the pages of human history at roughly the same time. Propositional Mysticism is first seen in the Hindu religion sometime at around the 15th century B.C. Likewise, Judeo-Christianity begins with the patriarchs Abraham, Isaac, and Jacob in the 19th -18th century B.C. followed by Moses in the 14th -13th century B.C. Thereafter, all subsequent forms of religion, which appear in history follow after one form or the other or a blending of the two. So, while Judeo-Christian theology originated in the most ancient period of known human history, most forms of Propositional Mysticism have a much more recent origin.

Second, Judeo-Christian theology and origination possesses a level of historical documentation, which far exceeds not only that offered by almost all other ancient religious systems, but which also surpasses that of most ancient non-religious historical figures and events. Because of this overwhelming historical documentation we cannot dismiss the historicity of Judeo-Christianity without also forfeiting a significant portion of ancient history. By comparison, however, the Propositional Mysticism is noticeably lacking in historical documentation regarding its main figures and events. Likewise, the origin of the beliefs of Propositional Mysticism are shrouded in obscurity and uncertainty, not to mention totally lacking in corroborating evidence of any kind for their claims.

The result of this overwhelming inequality between the historicity of Judeo-Christianity and Propositional Mysticism is clear. While we cannot be very confident in the historical actuality of the accounts of the origins, figures, and events of Propositional Mysticism, we can be very confident that the accounts of the historical actuality of the origins, figures, and events of Judeo-Christianity. Thus, again Judeo-Christianity presents a more reasonable and compelling argument for the acceptance of its claims as accurate and reliable. Furthermore, the historically legitimate events surrounding the lives of the leading figures of Judeo-Christianity do provide corroborating evidence for the truth claims, whereas Propositional Mysticism neither possesses nor even offers any evidence, historic or otherwise, to corroborate its claims.

Third, the various forms of Propositional Mysticism are generally defined by the preference for subjective experience over objective evidence, by their acceptance of what is not and cannot be known over what can be and is known. On the other hand, Judeo-Christianity exhibits a pervasively reasonable and objectively verifiable view of God.

To discard what can and is known and/or knowable in favor of what cannot and is not known and or knowable is nothing more than utter foolishness and complete absurdity, especially since we have set out in this investigation to arrive at the most reasonable assessment of the available objective evidence. Instead, we must accept that which can be objectively verified through reasonable standards, as we do in all areas of our life, and discard that which cannot and is not known or knowable. To do otherwise is nothing less than insanity.

There are two defining characteristics to our human existence. One, that we learn of the universe we live in through experience. Experience teaches us what we can know and what is known and knowable. Likewise, human thought is inherently a logical and reasonable processes, cause and effect, each thought leading to the next.

To accept the claims of Propositional Mysticism we must deny both of these two fundamental truths and accept the truth of what we cannot know and do not know instead. We must deny the meaningfulness that is expressed all around us, which we experience everyday and instead empty the world, our thoughts, the words we use of all meaning. We must adopt a contradictory view of the world. We must accept the truth that there is no truth. We must know the unknowable. Because Propositional Mysticism requires such absurd notions in order to be accepted and even offers them as evidence of its correctness, everything about our human existence teaches that we must conclude that Propositional Mysticism is a total absurdity.

But, Judeo-Christianity works within and depends upon these two precepts of human existence. It draws upon our reason and logic and experience of the world to confirm for us its truths in a manner that not only makes sense of our world instead of destroying sensibility, but is unavoidable to the objective, serious-minded, and conscientious person. Only by neglecting the important questions and pursuits of life, ignoring what is apparent all around us, and accepting the inconsistencies, which enable us to indulge ourselves in all of the acts that contradict what we learn from our universe can we deny the reality and truthfulness of the Judeo-Christian theology. Only by remaining inconsistent and in deliberate ignorance can we avoid what is known, knowable, and true. Only by remaining inconsistent and in deliberate ignorance can we avoid or circumvent the theological conclusions demanded by the academic standards for determining historicity.

Fourth, a serious and unbiased study of Judeo-Christianity reveals a surpassingly comprehensive, detailed, and meaningful (technical) understanding about the God who created us, His plan for us, the universe we live in, and our place in relation to both. By contrast, Propositional Mysticism is a very limited, speculative, and vague understanding of the unknowable. Any reasonable person sincerely interested in achieving the most reasonable assessment of Truth must look at this startling difference in content and meaning and recognize the superiority of Judeo-Christianity over all other religious systems, which we have collectively referred to as Propositional Mysticism (including Zoroastrianism and Islam).

Having completed this long study, we arrive at the conclusion that the most reasonable assessment of the available evidence demonstrates that Judeo-Christianity alone is the correct and accurate understanding of God, the universe, and man's relation to both. Of course, there are no small number of Christian denominations and sects. Many of these various forms of Christianity have both incorporated elements of pagan Propositional Mysticism and discarded elements of the ancient and orthodox Jewish and Christian teaching. Further investigation into modern Judeo-Christianity is needed in order to identify these deviations and remove them in order to facilitate a return to the original, authentic Judeo-Christian faith, purified from any outside influence. For a more in-depth look at which form of Judeo-Christianity we should uphold (in terms of more specific beliefs and doctrines) we recommend reading the rest of the various articles on this website.


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