Zoroastrianism is both a religion and a philosophy. The term Zoroastrianism is, in general usage, essentially synonymous with Mazdaism, the worship of Ahura Mazda, exalted by Zoroaster as the supreme divine authority. Zoroastrianism is one of the oldest world religions which is believed to be the most probable foundation to the entire world-known religions that shares many features that seem to connect them together.It is a Persian religion centred “on the life and teachings of Zoroaster, or as he should more properly be called, Zarathustra.” It is believed that Zoroastrianism flourished as a state religion of the three mighty Iranian empires of the Achaemenians (549-330 B.C.E), the Parthians (248 B.C.E-224 C.E), and Sasanians (224-652C.E). The Jews were subjects to the Achaemenians, and are believed to have adopted some of the main teachings of Zoroastrianism and transmitted them in due course to Christianity and latter to Islam. This religion has undergone stages of development and periods, such as Sassanian Zoroastranism, and the Zurvanism. But, it is difficult to accurately describe the age of this religion because there is some debate over when the prophet for who it is named, Zarathustra actually lived. What is known, however, is that for a period of approximately 1,000 years, Zoroastrianism was a very prominent religion, certainly the most powerful in the Middle East, perhaps the most powerful in the world. Over this period, this is generally held to have been from 549 B.C.E. to 642 C.E.. Yet some Scholars believe that Zoroaster lived sometime between 1750 and 1500BC. As I have mentioned earlier on, it is widely known that Zoroastrianism communicated some of its traditional ideas to some of the adherents of Judaism which were incorporated to some degree into the Jewish faith. However, because both Christianity and Islam were founded after Zoroastrianism, they were both believed to have been influenced to a much greater degree by zoroastrianism, and tenets of faith that were originally found in Zoroastrianism were incorporated into Christianity and Islam on a very noticeable level. Nonetheless, this paper will concern itself with the probable influences that Zoroastranism might have had on the Christian Religion in four basic areas. To a great extent, it is likely that Zoroastrianism influenced Christianity in many spheres, especially, Christian ontology.The most notable of these aspects are the notions of God’ dualism, judgement at death, heaven and hell, a savior born of a virgin, a final judgement, and resurrection. All of these concepts were originally taught in Zoroastrianism before Christianity. Therefore, since Zoroastrianism preceded Christianity it is highly probable that it influenced Christianity. Based on the ongoing argument, one can say that Zoroastrianism has influenced the Christianity concept of monotheism. Zoroastrianism teaches that polytheism is not good and that there are two opposing forces in the universe, namely, forces of evil and forces of goodness.”[6] According to Zarathustra, forces of goodness alone is worthy of worship. “He referred to this ‘one Spirit’ as Ahura Mazda (the Wise Lord), the only supreme being to be worshipped”.[7] And the “forces of evil he calls Ahrima or Angra Mainyu.” In Christianity, ‘God the Father of our Lord Jesus Christ’ is the only God. He is One in nature but three in Persons: God the Father, God the Son and God the Holy Spirit. “We do not profess three Gods, but one God in three persons, the consubstantial Trinity...God is One but not solitary.”[9] This teaching of the Christian church is evident in the Scripture (Cf. Matthew 28:19). Scholars have shown that there are many aspects of Christianity that were not drawn from Judaism, although that religion was the major predecessor of Christianity. As I have hinted on earlier one of the most obvious tenets of Christianity that has its roots in Zoroastrianism is the concept of dualism. The Zoroastrian faith believes in two original spirits; Ahura Mazda, the Eternal and Uncreated, the Wise Lord, and Angra Mainyu, Uncreated but not Eternal, the Evil Spirit. From this basic concept springs many others, many of which are also found in Christianity. Zoroastrianism has a very clear notion of the concepts of heaven and hell, realities that Ahura Mazda and Angra Mainyu had created for themselves. According to Zoroastrian belief, at the time of death, the dead are led over Chinvat Bridge. This is a bridge shaped like a sword that bridges this world and heaven. If the soul is worthy, then he or she is led across by a beautiful woman. If the soul is unworthy, then he or she is led across by an old hag, and when the soul is halfway across the bridge turns on its edge and the soul topples to hell. Zoroastrianism also teaches of a second judgement where everyone will be resurrected and judged a second time by Ahura Mazda, and the final battle between good and evil will take place. And the wicked will either burn eternally in hell or be purified in a river of molten metal and allowed to rejoin the new, idyllic Earth that is free of evil . All these are precursors to corresponding beliefs in Christianity. Thus for Zoroastrianism, ‘...death did not end a man’s existence. After death came the awful judgement, at the end of the world, when good gained victory over the forces of evil, all men would be resurrected, and the evil would be banished to the Abode of Lies. This concept of a general judgement was supplemented by a much more vivid notion of the judgement of the individual after death. The dead one would approach the Chinvat Bridge, which crosses to Ahura. Below it hell would yawn. If a man’s good deeds outweighed his bad ones, he would be beckoned onward and cross the bridge with ease. But the wicked would find it impossible and topple over into the regions of punishment.’ In Roman Catholicism, those who die in a state of grace, i.e., without any mortal sin separating them from God, but are still imperfectly purified from the effects of sin, undergo purification through the intermediate state of purgatory to achieve the holiness necessary for entrance into God's presence. Those who have attained this goal are called saints (Latin sanctus, "holy"). A critical examination of the tenets of Zoroastrianism shows that influenced Christian ethics. In his well developed ethical system, Zarathustra taught as part of his religious teaching, values such as truthfulness, kindness, benevolence, justice, devotion to God and good works which are also upheld by Christianity. Above all, Zarathustra attached special value to adherence to truth which is manifest in the form of good faith in keeping promises and agreements. For Zoroaster, he who breaks his solemn word incurs the honest god’s deadly wrath. It is obviously likely that many of the Christian doctrines are Christianized teachings of Zoroastrianism. This is more possible because both religions are found in the same geographical area, the Near East. And since religious tenets as part of culture values are easily assimilated by neighbours and Zoroastrianism preceded Christianity, it is likely the former influenced the latter.
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