Politics & Society in the Spread of Buddhism, Christianity, & Islam Stephanie Rudnicki HS 250 Alverno College

Politics & Society in the Spread of Buddhism, Christianity, & Islam

Buddhism, Christianity, and Islam were all aided in growth and development by

political, economic, and societal circumstances of the time. All three religions come from relatively simple origins; both Christianity and Islam were affected most by the political conditions of the time. While the Roman Empire institutionalized Christianity as the ofcial state religion, the Muslim Arab empire drew converts through state-sponsored incentives. Political leaders acted as catalysts for change; their instituted support quickly spread and nancially aided the religion across large areas of land. Additionally, the adaptability and in-exclusivity of Buddhism shaped the religion in a profound way, making it widely popular among wide varieties of people while conforming to t the values of different cultures. ! ! Buddhist popularity derived its strength from its cultural adaptability and social

opportunities for low-standing members of society. Following Buddhism did not require a major change in world views or lifestyles for many people. Advocacy of ethical values and inattention to social class further appealed to many in India, China, and other parts of Asia. ! The initial success of Buddhism in India was, in part, due to its familiarity. The

religion had adapted many practices from other Indian religions that most people were already familiar with, such as dharma, karma, and reincarnation (Johnson & Johnson, 2007, p.34). In addition, the Buddha avoided Sanskrit, the language of Brahmins

(Bentley, Ziegler, & Streets, 2008, p. 124), preferring to use Pali, the language of the people which extended to a far larger audience (Johnson & Johnson, 2007, p. 34). ! Not recognizing the caste system, Buddhism in India appealed largely to

members of lower castes including merchants and artisans (Bentley, Ziegler, & Streets, 2008, p. 124). Merchants in particular sought benets in Buddhism as trade grew along the Gangetic Plain. Buddhism offered merchants an opportunity to break from their hierarchical positions in the caste system, positions which did not seem relevant as their wealth grew from increased trade (Johnson & Johnson, 2007, p.35). ! Arriving in China at the end of the Han Dynasty, Buddhism was initially met with

resistance (Johnson & Johnson, 2007, p. 49). Buddhism conicted heavily with the Chinese values of already established traditions such as Confucianism and Daoism (Bentley,1993, p. 227). However, between 60 and 317 C.E., Indian texts were translated into Chinese and Buddhist terms were adapted to t the values of Chinese society (Johnson & Johnson, 2007, p. 50). Indian concepts such as morality were altered to read as lial submission. Once advocating equality, Buddhism in China soon advocated Confucianist ideals of lial piety and social order. Terms like the husband supports his wife became the husband controls his wife. The wife comforts her husband was then read as the wife reveres her husband (Johnson & Johnson, 2007, p. 51). ! Buddhism gained even more favor after the fall of the Han Dynasty due to its

ethical code. Buddhism, encouraging people to transcend pain, offered an escape from the suffering of constant war. Further more, Buddhists offered medical care and charity services for the poor, alleviating additional suffering (Johnson & Johnson, 2007, p. 51).

Like Buddhism, Christianity had many appealing social qualities that attracted

converts; however, the successful and rapid spread of Christianity can be accredited to its political interaction with the Roman government. State-sponsorship allowed Christians to attract converts on a scale larger than ever before. ! Initially, Christians faced hostility and persecution at the hands of the Roman

empire (Johnson & Johnson, 2007, p. 88). The Romans viewed Christians as a threat to the legitimacy of the empire (Goucher, LeGuin, & Walton, 1998, p. 8) and feared that the growing religious group would result in a rebellion (Johnson & Johnson, 2007, p. 88). As a result, rumors were spread about religious practices, Christians were jailed, and both churches and religious texts were burnt (Johnson & Johnson, 2007, p. 89). ! Conditions for Christians signicantly improved after Constantine came to power,

recognizing Christianity as a legitimate religion in 312 C.E. (Bentley, Ziegler, Streets, 2008, p. 171). In 380 C.E., Emperor Theodosius declared Christianity the ofcial religion of the empire (Goucher, LeGuin, &Walton, 1998, p. 8). Legal recognition and state sponsorship brought public and nancial support (Bentley, 1993, p 233). ! The state funded the building of churches and returned previously conscated

lands to the Christians. In addition, many Christians were exempt from paying taxes and the decisions of bishops were often made into law (Johnson & Johnson, 2007, p, 90). Legal recognition allowed the religion to be promoted more openly and aggressively than ever before. By the late 4th C.E., emperors had begun to ban the worships of pagan gods; eventually, Christianity became the only legally tolerated religion in the Roman Empire (Bentley, 1993, p. 233).

Like Christianity, the spread of Islam was largely driven by political forces. The

Islamic religion drove Muslim Arabs to seek unavailable resources from non-Islamic regions, further pushing the borders of the empire. As the empire expanded, so did participation of non-Muslims in the Arab government. Soon, a religion which considered itself exclusive to the Arab nation became inclusive, creating incentives which would attract converts (Johnson & Johnson, 2007, p. 136-148). ! The successful spread of Islam was owed largely to the unhappiness of

conquered peoples with former oppressive regimes (Gardner, 2005). Unlike previous rulers, Muslim Arabs showed a great deal of tolerance for people of conquered lands, especially Jews and Christians who were considered people of the book. In general, life went unchanged for most conquered citizens. Due to the vast size of the empire, caliphs left local leaders in charge to continue governing; rather than demand tribute in the form of physical valuables, taxes were collected (Johnson & Johnson, 2007, p. 138-1398). ! Conversion also offered economic benets. By converting to Islam, former slaves

could rise socially above non-Muslims. Likewise, a captured prisoner who converted to Islam could not be held as a slave because Muslims could not enslave other Muslims. In addition, conversion provided lower tax rates and offered opportunities for high government positions (Johnson & Johnson, 2007, p. 146). ! Some members of society converted to Islam to avoid the negative

consequences of participating as a non-Muslim in a Muslim world. Non-Muslims, though shown tolerance, were still viewed as inferior and were required to wear distinctive clothing that marked their place in society. Non-Muslims were required to yield to

Muslims in the street and were restricted from publicly practicing their faith. Many citizens who made an effort to pass for Muslim and enjoy the benets of society eventually grew attached to the religion and converted (Johnson & Johnson, 2007, p. 152). ! Buddhism, Christianity, and Islam were all aided in development by political,

economic, and societal conditions; however, these conditions did not affect all religions in the same way. While politics sparked rapid development in both Christianity and Islam, Christianity was imposed on Roman citizens whereas Islam enticed non-Muslims to convert by extending economic and societal benets to Muslim citizens. Uniquely, Buddhisms main form of success came from its ability to adapt to other cultures and customs, rather than converting patrons to adapt the religion.!

References Bentley, J. (1993). Old World Encounters: Cross-Cultural Contacts and Exchanges in ! Pre-Modern Times. Oxford: Oxford University Press.

Bentley, J., Ziegler, H., & Streets, H. (2008). Traditions & Encounters: A Brief Global ! History. Vol. 1. New York, NY: McGraw Hill.

Gardner, R. (Director). (2005). Islam: Empire of Faith [Documentary]. United States: ! Gardner Films Inc. And PBS Home Video.

Goucher, C., LeGuin, C., & Walton, L. (1998). Religion and State: Buddhism, ! ! ! Christianity, and Islam. In the Balance: Themes in World History. Retrieved April 27, 2010, from http://www.learner.org/courses/worldhistory/support/ reading_7_1.pdf

Johnson, D. & Johnson, J.E. (2007). Universal Religions in World History: The Spread ! of Buddhism, Christianity, and Islam. New York, NY: McGraw Hill.