Church historian Dr. Philip Schaff wrote about 100 years ago regarding Zoroastrianism:
Zoroastrianism, or Fire-worship, is the ancient Persian religion, and traced to Zoroaster (Zarathustra), a priest in the temple of the Sun, who lived about BC 1300. It was the religion of Cyrus, Darius, Hystaspis, and Xerxes, and of the Wise Men from the East who came to worship the new-born Messiah at Bethlehem. . . . It is a system of dualism with a monad behind and possibly a reconciliation in prospect. Ormazd is the good principle (the sun, the light), and Ahriman is the evil principle (darkness, winter), who corresponds to the Devil of the Scriptures; yet both were created by Zerana-Akerana. They are in constant antagonism, and hosts of good and bad angels under their banners. There is an incessant war going on in heaven as well as on earth. At last Ormazd sends his prophet (a kind of Messiah) to convert mankind; then follows a general resurrection, and separation of the just from sinners . . . the followers of this religion worship with the face turned towards the sun or the fire upon the altar; hence they are called fire-worshipers.
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This religion obviously has aspects similar to Christianity and may have been influenced by events from
Genesis forward as they were passed down from generation to generation.
The Zoroastrian View of God
Regardless, Zoroastrianism is considered one of the world’s oldest monotheistic religions — the doctrine or belief that there is only one God. However, while Zoroastrians say they believe there is one supreme God whom they call Ahura Mazda, they also recognize another immortal deity, known as Angra Mainyu, who represents the epitome of evil. So using the traditional definition of monotheism, many religious scholars would say it is more accurate to describe this religion as polytheistic. Polytheism is the belief or worship of more than one God, taken from the Greek word
poly, meaning many and
theos, meaning God. Polytheism is in contrast to the term
monotheism, derived from the Greek word
mono, meaning one.
As Christians, it is important to understand that when God created us in His image, He wrote monotheism into our “spiritual DNA.” In helping us to understand this reality, the Apostle Paul explains in the first two chapters of the book of Romans that the existence of only one true God is evident to everyone in one of two ways. First, it is evident by the creation around us: “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse” (
Romans 1:20).
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Bible reminds us that everything
God has created in this world — every leaf, every flower, every drop of water — bears the stamp, “Made by God.”
In addition to this outward revelation found in the visible
creation, people also possess an inward knowledge of God known as the conscience. Romans 2 says that people of the world who have never even read a Bible instinctively understand certain moral parameters because God has “the law written in their hearts” (
Romans 2:15). So when one reads in Zoroastrian literature of two deities who exist side by side, we immediately know that error has entered into this religion. Since people are born with a monotheistic view of God, it is only when they suppress the truth — seen outwardly in the creation and felt inwardly by the conscience — that they become polytheistic.
According to God’s Word, people who believe in many gods are not displaying an earnest search for God, but are giving evidence of their rebellion against God (
Romans 1:21–23). Having traveled to many countries of the world to share the good news, I understand that there are individuals raised from birth in false religious systems like Zoroastrianism. Nevertheless, I have also witnessed that many people caught up in a polytheistic religion know that it is not true. Therefore, it is our responsibility as Christians to reason with them that there is only one God, who has revealed Himself in Jesus Christ.
4 People who practice Zoroastrianism are lost, and like everyone else in this world, they need to receive the forgiveness found in
Jesus Christ.
The Zoroastrian View of Creation
Zoroastrians say that their supreme deity, Ahura Mazda, created the world. Their religions literature states:
In the beginning, there was nothing in the world except Ahura Mazda, the Wise Lord, who lived in the Endless Light. And the Evil Spirit, Ahriman, who lived in the Absolute Darkness. Between them lay only emptiness.
One day, Ahura Mazda decided to make different creations. First He shaped the sky made of metal, shining and bright. Second, He made the pure water. Third, the Wise Lord created the Earth, flat and round with no mountains and valleys. Fourth, He made the plants, moist and sweet with no bark or thorn. Fifth, he created the animals, big and small. Then he created the First Man, Gayomard, bright, tall, and handsome. And lastly, he created Fire and distributed it within the whole creation. The Wise Lord ordered Fire to serve the mankind in preparing food and overcoming cold.
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Anyone who has read the opening chapters of Genesis can quickly see that there are major differences between the creation account in Genesis and the creation story in Zoroastrian literature; however, there are a few vague similarities. Because of these similarities, some liberal scholars have argued that Zoroastrianism predates the biblical record of Genesis and influenced the writings of Moses.
Others argue that there was one common myth as to how the creation of the world took place, and with time it gave birth to many different creation accounts. This view is very similar to those of liberal scholars who point out that there are over 200 different flood accounts found in ancient cultures. From these, it is contended that the different (but sometimes similar) accounts reflect commonly held ancient myths, but not historical fact. Commenting on this fallacious argument, Ken Ham writes:
When I attended university in Australia (many years ago!), I remember one of my professors stating that there were Babylonian stories about a ood similar to the account in the Bible. Therefore he concluded, the Jews borrowed their “story” from the Babylonians! But I say it’s really the other way round! There are flood legends in cultures all over the world because there really was an actual global Flood — Noah’s Flood. As the account of the Flood was handed down (and particularly as people spread out around the world after the Tower of Babel), it was changed by many cultures. Yet many of these legends (including the Babylonian ones) have similar elements to the Bible’s account. Because the Bible is God’s inspired Word, it gives us the true account.
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This same line of reasoning could be used in helping to sort out the different (but sometimes similar) creation accounts. On the one hand, even if one subscribes to the earlier and much highly debated date that places Zoroaster 1,700 years before Christ, this does not change the fact that in the early chapters of Genesis, Moses is writing of historical events that took place approximately 4,000 years before Christ.
On the other hand, if one ascribes to the founding of Zoroastrianism held by most scholars to be the sixth century BC, the Bible still predates the writings of Zoroastrianism. Most historians and scholars, liberal and conservative alike, place the writing of the Torah (Genesis–Deuteronomy) between 1446 and 1406 BC. when Moses and the children of Israel wandered in the desert for 40 years.
This would mean that the Old Testament pre-dates the oral traditions of Zoroaster, later recorded in the Avesta (the offcial religious text of Zoroastrianism), by close to 900 years. Since the Bible predates the religious teachings of the false prophet Zoroaster, one should expect some similarities in Zoroastrianism and other ancient cultures concerning the creation of the world.
As with the Flood of Noah’s day, the different creation accounts began with one authoritative account written by God through Moses and later disseminated through the peoples of the world after the Tower of Babel (Genesis 10–11).