Confucianism And Christianity
The premise of Confucian teachings are centered around the idea of Jen or
the ³virtue
of humanity (Ching 68).² To accomplish this divinity, five
relationships must
be honored: ruler and minister, father and son, husband
and wife, elder and
younger brother, and friend and friend (Hopfe). These
relationships led a push
for a revolution of the political system to adopt
the methods of Jen. Confucius
sought to revive the ancient Chinese culture by
redefining the importance of
society and government. He described a society
governed by ³reasonable, humane,
and just sensibilities, not by the passions
of individuals arbitrarily empowered
by hereditary status² (Clearly). He felt
that this could be achieved through
education and the unification of cultural
beliefs. He believed that a nation
would be benefited by citizens that were
³cultivated people whose intellects
and emotions had been developed and
matured by conscious people² (Clearly). He
felt that those born into the
feudal system were had a personal duty to excel
socially by means of power.
Those who were of lesser class should also seek out
education to better
themselves. All purposes for betterment of man and society
as one whole is
known as Li. Li means ³the rationalized social order² (Yutang).
Confucius
felt that love and respect for authority was a key to a perfect
society; this
strict respect was practiced through rituals and magic (Smith).
The
Confucius traditions have caused a tradition to set within its
institution
and is extremely active. It has, unfortunately, allowed the
political
institution to manipulate the Confucius system. As with
Christianity.
Christianity also preaches a divine, brotherly love. Modern
Christianity seeks
to discover a ³rational understanding of the person² as
did Confucius (Ess ed.
381); yet, Christianity feels that faith in the
Jesus Christ as a personal
savior is essential to this enlightenment. It was
also under the guise of
Christianity that it had to confront totalitarian
systems ³[dehumanize] uses of
power in its sphere of influence (state and
church, and [these] systems
triumphed under the banner of de-Christianization
(Ess ed. 384). Unlike
Confucius reformers of their corrupt state pushed
the beliefs of the true ideals
of Confucius, Christians believed in an
³Absolute against all absolving of the
relative, can protest in the name of
God (Ess ed. 384).² Some would argue that
Confucius did support and an
Absolute, but he described it as the entirety of
Heaven. Several scholars
believe that his Heaven was analogous to the God unto
which Christians
served. Christians feel that in order to also gain a Jen-like
status one must
have a serious relationship with the church and Jesus Christ
himself.
Confucius differed in that they feel that the body, mind and soul must
be
recognized as one to reach Jen (Smith). Through education or ritual
practices
one gains wealth. With wealth one achieved power. These are the
essentials to
living a good life (O¹Briére). However, relationships between
men is the most
desirable. These aspects are the embodiment of Li. Li was
love for authority and
respect for others (Alexander). Christianity also
looks at wealth in a slightly
different manner. ³At the heart of the
Christian faith and at its source of its
traditions in Scripture is the
belief in a covenant (Carmen 17).² It is the
promise between God and the
individual that ensures (through faith) that one¹s
kindly actions on Earth
will be divinely awarded. The five relationships of Jen
are also honored in
Christianity with references to ³Honor thy father and
mother, for this is the
first commandment with promise (Ephesians 6:1).² It is
prevalent that
Christianity and Confucius are very similar in their philosophy.
Some
would argue that Confucius lack of a strong theology is its failure to
comply
with the Christian ethics. Others would say it is there drive to be
a
virtuous individual compensates for this tedium. They equally feel
that
relationships with neighbors and family is an integral part of
becoming
virtuous. Even the spiritual outlook on the self is equivalent in
the sense of
purification. Christians rely on the teachings of Jesus while
the Confucius look
towards those who have wealthy estates. This point conveys
that Christians may
be more dependent on their spiritual guidance opposed to
the Confucius
examination of the worldly infrastructure of trial and error.
Thus it is not
surprising that when faced with a choice of both religions, an
individuals merit
may be the deciding factor on which is more ideal for
them.