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  The Doctrine of salvation in Theravada Buddhism and Seventh-day Adventism : a comparative study

  (Adventist International Institute of Advanced Studies, 1988-03) Aranze, Surangith

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  This study compares the doctrine of final salvation in Theravada Buddhism and Seventh-day Adventism. Theravada Buddhism understands the human predicament as dukkha (suffering) and teaches that man's deliverance is escape from it. The four Noble Truths of the Buddha are the great over-arching categories for the discussion of the Theravada doctrine of salvation. While the first two Noble Truths deal with the aspects of dukkha and its cause--craving (tanha), the last two Noble Truths concern the eradication of dukkha and the path leading to its end. The Noble Eightfold Path of self-salvation is the way which leads to Theravada sainthood or arahantship, which is the state of complete freedom for man from dukkha and evil. The SDA doctrine of salvation recognizes that man is in a state of pain and alienation but need not remain there. Christ's atoning death on the cross is the central factor in God's work of salvation for man. The believer in Christ is not only forgiven of this past sins, but also reclaimed from sin. Christ's righteousness is imputed (justification) and imparted (sanctification) to him. Man is saved not by any power within him, but from without. Christian salvation is the gift of God for man which he accepts in faith. It is not earned. Man's holy living in Christ prepares him for glorification at Christ's parousia. The SDA view of the human problem agrees with the Theravada idea that man is in a state of dukkha, but goes beyond and shows that this state of suffering is but a by-product of a greater problem--man's sinful nature. Man is not only ignorant and deluded, but depraved and sinful. The resolution of the human condition in both systems entails a transition from this-worldly to supra-worldly activity through a process of sanctification. In Theravad Buddhism, this transition involves a purification of man's mind while Adventism, in contrast, emphasizes a change of heart in man in which he is reconciled with God. The method of salvation in Theravada Buddhism does not altogether reject the role of grace and faith. Similarly, SDAs recognize the validity of good works in the operation of man's salvation. However, human salvation in the Theravada teaching is self-derived. Man in his own savior. In marked contrast to this view, is the SDA notion that man cannot be saved by any intrinsic pwoder within himself. Man must have a power outside of himself for salvation. SDAs affirm, only God can save him. The Theravad concepts of the Tilakkhana and selfhood could provide an effective means of explaining to Buddhists the Christian beliefs on the human predicament and the way of trancending it. SDAs should develop an open, inclusive attitude to Buddhism while maintaining their faith perspective of the finality of salvation in Jesus Christ.

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  The Sabbath as a sign of liberation

  (Adventist International Institute of Advanced Studies, 1989-05) Atiteo, Bernabe M.

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  This study clarifies the biblical meaning of the Sabbath as a sign of liberation, and it attempts to apply this within the Filipino setting. The biblical Sabbath is anchored in two major historic events: creation and the exodus. Being a memorial of creation, the Sabbath points to God as Creator. As a memorial of creation, the Sabbath points to God as Creator. As a memorial of the exodus, the Sabbath played is a sign of liberation from oppression. Through it, God showed hsi aversion to any form of oppression by human beings against their fellow human beings. In the history of Israel, the Sabbath played and important role in reminding the Hewbrews of thier need to stay close to God, especially in times of crisis. Prophets Amos, Hosea, and Isaiah proclaimed to Israel the importance of proper Sabbath-keeping. During the exile, Jeremiah and Ezekiel stressed the significance of the Sabbath as a sign between God and his people. Ezekiel reminded the exiles that the Sabbath was as sign of the liberation that God would soon effect for his people. In post-exilic Israel Nehemiah boldly proclaimed the significance of the Sabbath. Faithful observance of the Sabbath would mean life, but a violation of the Sabbath would mean captivity or oppression. The Gospels show the Sabbath as illustrating four kinds of liberation: first, from physical suffering; second, from Jewish traditions. Thirdly, it is a sign of liberation from evil and sin. In Hebrews the Sabbath is a sign of rest, a final sign of man's liberation from the power of sin. The study demonstrates that from the biblical viewpoint the Sabbath, since the time of the exodus, is a sign of liberation from all forms of oppression. The eschatological dimension, the study shows, points to final liberation from the power of sin. When applying the Sabbath to Philippine society, several factors are considered: the history of the country and its culture. In this study three cultural elements were examined: pakikisama, utang-na-loob, and fiesta. When the Filipino gains insight on the Sabbath as a sign of liberation, a feeling of utang-na-loob to God for what he has done may lead him to appreciate the Sabbath. The oppressed may find closer identification with the Sabbath, for it points to possible liberation now and in the future by God. This understanding of the Sabbath may lead the Filipino to a smooth relationship (pakikisama) with God as a loving response to God's acts in his behalf. The fiesta provides a moment of rest; it is, in fact, a sign of liberation from toil for Filipinos. However, as a sign it has no eternal nature while the Sabbath as a sign does, because it is of God. The fiesta is a time for physical rest, fellowship with fellow believers and with the patron saint and God. The Sabbath affords also physical rest, fellowship of fellow human beings and God. The Sabbath also looks to the earth made new for an enternal physical rest, for fellowship with the saved with God. To teach this truth to Filipinos, special attention mus be given to explaining the Sabbath terms, not only of biblical truth, but of the cultural values accepted by the people. Sabbath seminars and Sabbath fiestas are recommended as means of proclaiming the Sabbath in the Philippine context. All indications point to the Sabbath as a sign of liberation from oppression. God planted the Sabbath in time to remind man of the divine plans and purposes for him, even his own liberation from sin and an eternal fellowship with God.

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