CONFUCIANISM
Confucianism, a religion of optimistic humanism, has had a monumental
impact on the life, social structure and political structure of China. The
founding of the religion goes back to one man, known as Confucius, born a
half-millennium before Christ.
The Life of Confucius
Although Confucius occupies a hallowed place in Chinese tradition, little
is verifiable about his life. The best source available is The Analects,
the collection of his sayings made by his followers. Long after his death
much biographical detail on his life surfaced, but most of this material
is of questionable historical value. However, there are some basic facts
that can be accepted reasonably to give an outline of his life.
Confucius was born Chiu King, the youngest of eleven children, about 550
B.C., in the principality of Lu, which is located in present-day Shantung.
He was a contemporary of the Buddha (although they probably never met) and
lived immediately before Socrates and Plato. Nothing is known for certain
concerning his ancestors except the fact that his surroundings were
humble. As he himself revealed: "When I was young I was without rank and
in humble circumstances."
His father died soon after his birth, leaving his upbringing to his
mother. During his youth, Confucius participated in a variety of
activities, including hunting and fishing; but, "On reaching the age of
15, 1 bent my mind to learning."
He held a minor government post as a collector of taxes before he reached
the age of 20. It was at this time that Confucius married. However, this
marriage was short-lived, ending in divorce after producing a son and a
daughter. He became a teacher in his early twenties, and that proved to be
his calling in life.
His ability as a teacher became apparent and his fame spread rapidly,
attracting a strong core of disciples. Many were attracted by his wisdom.
He believed that society would not be changed unless he occupied a public
office where he could put his theories into practice.
Confucius held minor posts until age 50, when he became a high official in
Lu. His moral reforms achieved an immediate success, but he soon had a
falling out with his superiors and subsequently resigned his post.
Confucius spent the next thirteen years wandering from state to state,
attempting to implement his political and social reforms. He devoted the
last five years of his life to writing and editing what have become
Confucian classics.
He died in Chufou, Shantung, in 479 B.C., having established himself as
the most important teacher in Chinese culture. His disciples referred to
him as King Fu-tzu or Kung the Master, which has been latinized into
Confucius.
China Before Confucius
It is important to understand life in China at the time of Confucius in
order to develop a better appreciation of the reforms he was attempting to
institute. The age in which Confucius lived was characterized by social
anarchy. Huston Smith gives insight into the condition of China during
this difficult period:
Instead of nobly holding their prisoners for ransom, conquerors put them
to death in mass executions. Soldiers were paid upon presenting the
severed heads of their enemies. Whole populations unlucky enough to be
captured were beheaded, including women, children, and the aged. We read
of mass slaughters of 60,000, 80,000, 82,000, and even 400,000. There are
accounts of the conquered being thrown into boiling caldrons and their
relatives forced to drink the human Soup. 22/166
It is easy to see how the need arose for someone like Confucius to provide
answers as to how the people could live together harmoniously.
Confucius believed China could be saved if the people would seek for the
good of others, a practice of their ancestors. The role Confucius would
play was not as a savior or messiah but as one who would put the people
back in touch with the ancients: "I transmit but do not create. I believe
in and love the ancients."
The Veneration of Confucius
Like many great religious leaders, Confucius was eventually deified by his
followers. The following chart traces the progress which led to his,
ultimate deification:
B.C.195 The Emperor of China offered animal sacrifices at the Tomb of
Confucius.
A.D.1 He was given the imperial title "Duke Ni, All-complete and
Illustrious." Regular sacrifice to Confucius was ordered at the
imperial and provincial colleges. He was raised to the higher imperial
rank of "Earl." More elaborate animal sacrifices to
Confucius were decreed four times yearly. He was canonized
as "The Venerable, the Accomplished Sage." Separate temples for
the worship of Confucius were ordered at the capital of every prefecture
in China. The statue of Confucius was moved from the side to the
center of the Imperial College, to stand with the historic kings of China.
1068-1086 Confucius was raised to the full rank of Emperor. 1906
December 31. An Imperial Rescript raised him to the rank of Co-Assessor
with the deities Heaven and Earth.
1914 The worship of Confucius was continued by the first President of the
Republic of China, Yuan Shi Kai.
The Life of Mencius
One of the central figures in Confucianism is Meng-tzu (Latinized into
Mencius) who became second only to Confucius in the history of Confucian
thought. Mencius, born in the state of Ch'i in 371 B.C., studied with a
disciple of Confucius's grandson, Tzu-ssu.
Like his master, Mencius spent most of his lifetime traveling from state
to state, seeking those in leadership who would adopt the teachings of
Confucius. The feudal order in China had become worse than in the days of
Confucius, and the attempts of Mencius to reverse this trend were to no
avail.
Mencius, rejected by the politicians of his day, turned to teaching and
developing Confucian thought. Among his accomplishments was the
clari-fication of a question that Confucius left ambiguous: the basic
nature of man. Mencius taught that man is basically good. This is still a
basic presupposition of Confucian thought.
This teaching, which is dramatically opposed to the biblical doctrine of
original and universal sin, has made the proclamation of the gospel that
much more difficult among the people in China who accept the ideas of
Mencius concerning the nature of man.
The Sources of Confucianism
The Five Classics as we have them today have gone through much editing and
alteration by Confucius's disciples, yet there is much in them that can be
considered the work of Confucius. The Five Classics are:
1. The Book of Changes (I Ching) The I Ching is a collection of eight
triagrams and 64 hexagrams which consist solely of broken and unbroken
lines. These lines were supposed to have great meaning if the key were
discovered.
2. The Book of Annals (Shu K'ing) The history of the five preceding
dynasties. The example of the ancients was crucial to Confucius's
understanding of how the superior man should behave.
3. The Book of Poetry (Shih Ching) The book of ancient poetry was
assembled by Confucius because he believed the reading of poetry would aid
in making a man virtuous.
4. The Book of Ceremonies (Li Chi) This work taught the superior man to
act in the right or traditional way. Again Confucius stressed doing things
in the same way as the ancients.
5. The Annals of Spring and Autumn (Ch'un Ch'iu) This book, supposedly
written by Confucius, gave a commentary on the events of the state of Lu
at Confucius's time.
None of these works contain the unique teachings of Confucius but they are
rather an anthology of works he collected and from which he taught.
Confucius's own teachings have come down to us from four books written by
his disciples. They include:
1. The Analects. This is the most important source we have on Confucius.
The Analects are sayings of both Confucius and his disciples.
2. The Great Learning. This work, which deals with the education and
training of a gentleman, comes not from the hand of Confucius but rather
from a later period (about 250 B.C.).
3. The Doctrine of the Mean. This work deals with the relationship of
human nature to the order of the universe. Authorship is uncertain (part
of it may be attributed to Confucius's grandson Tzu-Ssu), but it does not
come from Confucius.
4. The Book of Mencius. Mencius wrote the first exposition of Confucian
thought about 300 B.C. by collecting earlier teachings and attempting to
put them down systematically. This work, which has had great influence and
gives an idealistic view of life, stresses the goodness of human nature.
The Doctrines of Confucianism
A concept that was entrenched in China long before the time of Confucius
is that of filial piety (Hsaio) which can be described as devotion and
obedience by the younger members of the family toward the elders,
particularly in the case of son to father. This loyalty and devotion to
the family was the top priority in Chinese life. Such duty to the family,
especially devotion to the elders, was continued throughout one's life.
Confucius stressed this concept in his teachings, and it was well received
by the Chinese people, both then and now.
Confucianism's doctrines can be summarized by six key terms or ways. Jen
is the golden rule; Chun-tzu the gentleman; Cheng-ming is the roleplayer;
Te is virtuous power; Li is the standard of conduct; and Wen encompasses
the arts of peace. A brief discussion of the six principles reveals the
basic doctrinal structure of Confucianism.
1. Jen. Jen has the idea of humaneness, goodness, benevolence or man-to-manness.
Jen is the golden rule, the rule of reciprocity; that is to say, do not do
anything to others that you would not have them do to you. "Tzu-Kung
asked, 'Is there a single word which can be a guide to conduct throughout
one's life? The master said, 'It is perhaps the word "Shu." Do not impose
on others what you yourself do not desire' "
NOTE: This negative stating of the golden rule compares with the negative
way many other religions also state it. On the other hand, Jesus' positive
statement of the golden rule, "Do unto others as you would have them do
unto you," commands a higher degree of service to others by His followers.
They were not just to avoid doing bad things to others but rather to
actively seek opportunities to do good to others.
2. Chun-tzu. Chun-tzu can be translated variously as the gentleman, true
manhood, the superior man, or man-at-his-best. The teachings of Confucius
were aimed toward the gentleman, the man of virtue.
Huston Smith observes, "If Jen is the ideal relationship between human
beings, Cliun-tzu refers to the ideal term of such relationships."
Confucius had this to say about the gentleman:
(Confucius:) He who in this world can practice five things may indeed be
considered man-at-his-best.
What are they?
Humility, magnanimity, sincerity, diligence, and graciousness. If you are
humble, you will not be laughed at. If you are magnanimous, you will
attract many to your side. If you are sincere, people will trust you. If
you are gracious, you will get along well with your subordinates.
It is this type of man who can transform society into the peaceful state
it was meant to be.
3. Cheng-ming. Another important concept according to Confucius was Cheng-ming,
or the rectification of names. For a society to be properly ordered,
Confucius believed everyone must act his proper part. Consequently, a king
should act like a king, a gentleman like a gentleman, etc.
Confucius said, "Duke Ching of Ch'i asked Confucius about government.
Confucius answered, 'Let the ruler be a ruler, the subject a subject, the
father a father, the son a son.' "
4. Te. The word te literally means "power," but the concept has a far
wider meaning. The power needed to rule, according to Confucius, consists
of more than mere physical might. It is necessary that the leaders be men
of virtue who can inspire their subjects to obedience through example.
This concept had been lost during Confucius's time with the prevailing
attitude being that physical might was the only proper way to order a
society. Confucius looked back at history to the sages of the past, Yao
and Shun, along with the founders of the Chou dynasty, as examples of such
virtuous rule. If the rulers would follow the example of the past, the
people would rally around the virtuous example.
5. Li. One of the key words used by Confucius is li. The term has a
variety of meanings, depending upon the context. It can mean propriety,
reverence, courtesy, ritual or the ideal standard of conduct.
Wen. The concept of wen refers to the arts of peace, which Confucius held
in high esteem. These include music, poetry and art. Confucius felt that
these arts of peace, which came from the earlier Chou period, were symbols
of virtue that should be manifest throughout society.
Is Confucianism a Religion?
Confucianism is not a religion in the sense of man relating to the
Almighty but is rather an ethical system teaching man how to get along
with his fellow man. However, Confucius did make some comments on the
supernatural which give insight into how he viewed life, death, heaven,
etc. He once said, "Absorption in the study of the supernatural is most
harmful."
When asked about the subject of death, he had this to say: "Chi-lu asked
how the spirits of the dead and the gods should be served. The master
said, 'You are not able to serve man. How can you serve the spirits?'
“ 'May I ask you about death?'
“ 'You do not understand even life. How can you understand death?' ”
John B. Noss comments, "His position in matters of faith is this: Whatever
seemed contrary to common sense in popular tradition, and whatever did not
serve any discoverable social purpose, he regarded coldly."
Since Confucianism deals primarily with moral conduct and the ordering of
society, it is often categorized as an ethical system rather than a
religion. Although Confucianism deals solely with life here on earth
rather than the afterlife, it does take into consideration mankind's
ultimate concerns.
The emphasis in Confucianism was on the earthly, not the heavenly; but the
heavens and their doings were assumed to be real rather than imaginary.
Since Confucianism gradually assumed control over all of one's life, and
it was the presupposition from which all action was decided, it
necessarily permeated Chinese religious thought, belief and practice as
well.
The Impact of Confucianism
The impact Confucianism has had on China can hardly be over-estimated.
Huston Smith observes:
History to date affords no clearer support for this thesis than the work
of Confucius. For over two thousand years his teachings have profoundly
affected a quarter of the population of this globe.
Confucianism and Christianity
The ethical system taught by Confucius has much to commend it, for virtue
is something to desire highly. However, the ethical philosophy Confucius
espoused was one of self-effort, leaving no room or need for God.
Confucius taught that man can do it all by himself if he only follows the
way of the ancients, while Christianity teaches that man does not have the
capacity to save himself but is in desperate need of a savior. Confucius
also hinted that human nature is basically good. This thought was
developed by later Confucian teachers and became a cardinal belief of
Confucianism.
The Bible, on the other hand, teaches that man in basically sinful and,
when left to himself, is completely incapable of performing ultimate good.
Contrast what the Bible says about human nature and the need of a savior
against Confucianism.
The heart is more deceitful than all else and is desperately sick; Who can
understand it? (Jeremiah 17:9, NASB).
For all have sinned and fall short of the glory of God (Romans 3:23, NASB).
For by grace you have been saved through faith; and that not of
yourselves, it is the gift of God; not as a result of works, that no one
should boast (Ephesians 2:8,9, NASB).
He saved us, not on the basis of deeds, which we have done in
righteousness, but according to His mercy, by the washing of regeneration
and renewing by the Holy Spirit (Titus 3:5, NASB).
Since Confucianism lacks any emphasis upon the supernatural, this
religious system must be rejected. It must be remembered that Confucius
taught an ethical philosophy that later germinated into a popular
religion, though Confucius had no idea that his teachings would become the
state religion in China.
Nevertheless, Confucianism as a religious system is opposed to the
teachings of Christianity and must be rejected summarily by Christians.
See
Who is Jesus?
See
Faith
Asked Questions |