Millennialism in Relation to Buddhism

Abstract

Weber, in his comparative studies of religion, characterized millennial eschatologies (embodying beliefs in a just redistribution of fortune through a future revolution in this world) as one possible type of solution to a problem of meaning which he considered central to all religious traditions—the problem of explaining the world's imperfections. Taking this type of solution as his point of departure, he arranged the other types in a logical order. Thus when the supervention of the messianic kingdom in this world appeared to be unduly delayed, a second type of solution became necessary and possible, a solution in terms of other-worldly expectations of heaven and hell. This second solution itself entailed difficulties of its own: when heaven and hell were conceived as intermediate realms of existence, there still remained problems regarding the eternity of salvation (and damnation); and, when they were conceived as eternal realms of existence, there arose, especially in the context of theistic beliefs, the difficulty of reconciling the punishment of human errors with the conception of a benevolent and powerful creator of the world who would ultimately be responsible for these human actions himself. The third, fourth and fifth types of solutions were seen as responses to this problem, a problem which in Christian theology came to be known as ‘theodicy’ or the problem of reconciling the two fundamental attributes of God, universal benevolence and omnipotence, in view of the existence of evil. The third type of solution, best exemplified in the Protestant doctrine of predestination, preserved God's omnipotence and resolved his lack of benevolence by placing him beyond the ethical claims of his creatures.

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