Five World Religions
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Seeking God in Confucianism: Luo Rufang’S Thought on Shangdi
Shumo Wang/ Seeking God in Confucianism: Luo Rufang’s Thought on Shangdi Seeking God in Confucianism: Luo Rufang’s Thought on Shangdi by Shumo Wang Advisors: Professor Francis X. Clooney, Xingyi Wang A Senior Paper Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Divinity Harvard Divinity School Cambridge, Massachusetts May 2020 1 Shumo Wang/ Seeking God in Confucianism: Luo Rufang’s Thought on Shangdi Introduction Is there a God in the Confucian tradition? Julia Ching attempted to answer this in her article, “The Problem of God in Confucianism” (1977): Yes, there was, but not always. Ching argued that if we try to find a personal God in the ancient Confucian classics, such as the Book of Document and the Book of Songs, that is“both awe- inspiring and loving as in Christianity”, we may find much evidence to show that “Shangdi” (上帝, Supreme Emperor or Emperor on High) is such a personal deity that is both a “Creator” and “Lord of history” (Ching 1977, 5–6). Shangdi had been the name of the highest deity since Shang dynasty (1600–1046 BCE) and continuously worshiped through Chinese history. However, for neo-Confucians, such a personal deity, Shangdi, would be substituted for an abstract principle (理, li). For Zhu Xi (1130–1200), this would be the Supreme Ultimate (太極, taiji), and for Wang Yangming (1472–1529), the heart or good conscience (良知, liangzhi). Although Ching tried to make analogies between neo- Confucians and Christian theologians to demonstrate that the Absolute concepts in Zhu Xi and Wang Yangming are comparable with the God in the writings of Nicholas of Cusa and Eckhart, respectively, in Ching’s opinion, generally speaking, in the neo- Confucian tradition, Shangdi almost lost its position as a personal deity (Ching 1977, 19–24). -
How Orthodox and Non-Orthodox Christians
HOW ORTHODOX AND NON-ORTHODOX CHRISTIANS DIFFER Two Separate Models of Spirituality and Salvation By The Most Reverend Chrysostomos Former Archbishop and Metropolitan Emeritus of Etna I. Orthodoxy, Non-Traditionalist Orthodoxy, and Non-Orthodox Christianity It is difficult, in trying to explain to non-Orthodox (heterodox) Western Christians how Or - thodoxy and Western Christianity differ, without first explaining why, in the Orthodox world, there is an internal division between so-called traditionalist and non-traditionalist Orthodox (or ecu - menists and anti-ecumenists, a distinction that I will address subsequently). I shall, therefore, try to address that very complex issue, before presenting a model for understanding the things that separate Orthodox and non-Orthodox Christians. Traditionalists often, though not exclusively, operate under the banner of the Old Calendar (more precisely, the Church or Festal Calendar) and resistance to the adoption of the Papal or so- called “Revised Julian Calendar” by some Orthodox, and almost all Orthodox in America, in the twentieth century. Non-traditionalists have abandoned many of the traditions of Orthodoxy, some - times the Church Calendar—for which reason they are, in that instance, called “New Calen - darists”—and sometimes, though holding to the Church Calendar, other traditions, such as traditional forms of clerical dress, fasting, and worship, emphasis on monasticism, and so on. Be - tween the traditionalists and non-traditionalists there are varying degrees of interaction, variously marked by brotherly toleration of differences in practice and belief and, unfortunately, shockingly opprobrious hostility and enmity. This division in Orthodoxy not only makes it difficult to explain how Orthodox and non- Orthodox Christianity differ, but occasions immense confusion, since the non-traditionalist Ortho - dox, and especially in America, have adopted many of the traditions, much of the language, and a great deal of the ethos of Western Christianity, creating a sort of ethnically-centered but hybrid Or - thodoxy. -
RD 071 937 SO 005 072 AUTHOR Payne, Judy Reeder TITLE Introduction to Eastern Philosophy, :Jocial Studies: 6414.23
DOCIDIENT RESUME RD 071 937 SO 005 072 AUTHOR Payne, Judy Reeder TITLE Introduction to Eastern Philosophy, :Jocial Studies: 6414.23. INSTITUTION Dade County Public Schools, Miami, Fla. PUB DATE 71 NOTE 39p.; An Authorized course of instruction for the Quinmester Program EDRS PRICE MF -S0.65 HC -93.29 DESCRIPTORS Activity Units; Asian Studies; Behay.aral Objectives; Chinese Culture; Curriculum Guides; Grade 10; Grade 11; Grade 12; *Non Western Civilization; *Philosophy; *Religion; Resource Units; Secondary Grades; *Social Studies Units; Values IDENTIFIERS Flcrida; *Quinmester Program ABSTRACT Major Eastern philosophies and/or religions col sisting of Hinduism, Buddhism, Confucianism, Taoism, and Shintoism are investigated by 10th through 12th grade students in this general social studies quinmester course. Since Eastern philosophical ideas are already influencing students, this course aims to guide students in a universal search for values and beliefs about the meaning of life. Through suggested activity learning, the five major religions are compared and contrasted for their differences, similarities, and .are examined for their influences upon Non Western and Western civilizations. Lastly, students trace contemporary ideas to Eastern philosophies. The course is arranged, as are other quinmester courses, with sections on broad goals, course content, activities, and materials. (SJM) AUTHORIZED COURSE OF INSTRUCTION FOR THE Uo Vlige1/45) 0 O Spcial Studies : INTRODUCTION TO EASTERNPHILOSOPHY 64111.23 6448.69 DIVISION OF INSTRUCTION1971 ED 071937 SOCIAL STUDIES INTRODUCTION TO EASTERN PHILOSOPHY zwoom5,13,0-mmmMZ17,MmMgg25.±:1"21'zmy., -omc 6448.696414.23 mmzocon>owao5zar4o--4m-5).35o5mt7zom74oviSollAmstwoz.3:14mm_pm..'mo mzsimmZ .momoo5,7,09c JUDY REEDERby PAYNE CmzQrfi7!!400z0m'10'.00m:;CS-,.740Olapm zMrsg;,T,m, for the 517,ZE5c00,m2.00'T23-DOM OM 2..I DadeDivision CountyMiami, 1971of PublicFloridaInstruction Schools DADE COUNTY SCHOOL BOARD Mr. -
The Heritage of Non-Theistic Belief in China
The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism. -
Chinese Philosophical Traditions Confucianism, Daoism, Legalism (+Buddhism in China)
Primary Sources: Chinese Philosophical Traditions Confucianism, Daoism, Legalism (+Buddhism in China) Confucianism: Confucius (c. 551 - 479 BCE) has been one of the most important thinkers in Chinese culture. Confucius redirected Chinese philosophy toward establishing the correct moral behavior of people within society. Significantly, Confucian thought was founded on the oldest and most respected traditions of Chinese society. Confucius himself claimed that he did nothing new, but in reality he fundamentally changed the direction of Chinese thought. Selections from the Analects (5th Century B.C.E.) On Filial Piety Mang I asked what filial piety is. The Master said, "It is being obedient." Soon after, as Fan Chi was driving him, the Master told him "Mang asked me what filial piety is, and I answer him 'being obedient.'" Fan Chi asked, "What exactly did you mean?" The Master replied, "That parents, when alive, should be served according to ritual; that, when dead, they should be buried according to ritual; and that they should be sacrificed to according to ritual." On Goodness The Master said, "A youth, when at home, should behave well toward his parents, and when abroad, respectfully to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after doing those things, he should study the polite arts." Zhonggong asked about perfect virtue. The Master said, "When abroad, behave to everyone as if you were receiving an important guest; treat people as if you were assisting at a great sacrifice; do not do to others as you would not wish done to yourself. -
Elements of Chinese Religion
ELEMENTS OF CHINESE RELIGION Professor Russell Kirkland Department of Religion University of Georgia 1) CONFUCIANISM: A humanistic value-system based on the teachings of Confucius (Kongzi: 551- 479 BCE). It stresses the moral responsibilities of the individual as a member of society. Confucian ideals are to be attained in one's everyday life, through individual moral cultivation and the fulfillment of one's proper roles in society. Though the early thinkers Mencius (Mengzi) and Hsün-tzu (Xunzi) debated human nature, Confucians generally share a common assumption that human nature and/or society are ultimately perfectible. Though called "humanistic," Confucian ideals were originally grounded in a belief that humanity is perfectible because our higher qualities somehow come from "Heaven" (T'ien/Tian). Also, the Confucian tradition includes a liturgical tradition in which Confucius is venerated as a spiritual being. But most Confucian leaders since the 10th century have been humanistic intellectuals leery of any concept of a personalized higher reality. Influenced by Taoism and Buddhism, those "Neo-Confucians" developed sophisticated metaphysical theories as well as meditative practices. Westerners often overlook the Neo-Confucian pursuit of individual "sagehood." 2) TAOISM: Includes both a classical school of thought (fl. 4th-2nd centuries BCE) and an organized religion (fl. 2nd-12th centuries CE). Classical Taoism — represented by texts like the Nei-yeh (Neiye), Lao-tzu (Laozi), Chuang-tzu (Zhuangzi), and Huai-nan-tzu (Huainanzi) — stressed a return to natural harmony with life's basic realities; such harmony, they thought, typified humanity's original state. Later Taoism is rich and complex. It began as a sacerdotal, liturgical tradition centered upon the socio-political ideal of a world that functions in holistic harmony. -
Chastity As a Virtue
religions Article Chastity as a Virtue Hwa Yeong Wang College of Confucian Studies and Eastern Philosophy, Sungkyunkwan University, 25-2, Seonggyungwan-ro, Jongno-gu, Seoul 03063, Korea; [email protected] Received: 26 April 2020; Accepted: 18 May 2020; Published: 21 May 2020 Abstract: This paper analyzes two philosophers’ views on chastity as a virtue, comparing Song Siyeol, a Korean neo-Confucian philosopher of the east, and David Hume, a Scottish philosopher. Despite the importance in and impact on women’s lives, chastity has been understated in religio-philosophical fields. The two philosophers’ understandings and arguments differ in significant ways and yet share important common aspects. Analyzing the views of Song and Hume helps us better understand and approach the issue of women’s chastity, not only as a historical phenomenon but also in the contemporary world, more fully and deeply. The analysis will provide an alternative way to re-appropriate the concept of chastity as a virtue. Keywords: chastity; Song Siyeol; David Hume; virtue; gender; Korean neo-Confucianism 1. Introduction Chastity, understood as a commitment or disposition to remain innocent of extramarital sexual intercourse, has been considered a virtue among human beings for a long time, not only in traditional societies but in contemporary societies as well.1 The value of chastity has been recognized since very early times and regardless of geographical location; it was an important virtue in ancient Greece and China, for example. This duty of chastity remains widespread in contemporary societies, which, in general, take monogamy as the moral standard regarding intimate human relationships. In a number of countries, the violation of chastity is recognized as unlawful and has consequences within the penal system.2 The virtue of chastity, however, has been discussed one-sidedly and almost always as “female” chastity. -
The Three Teachings of Ancient China
Social Studies – 6 Name: ______________________ The Three Teachings of Ancient China Taoism Laozi (Lao-tzu) wandered out to the western border of his state, riding his water buffalo. When he was eighty years old he set out for the western border of China, toward what is now Tibet, saddened and disillusioned that men were unwilling to follow the path to natural goodness. He searched for a place to live a simple life, close to nature and without trouble. With him, he carried his ideas. Before he could cross the boarder, officials made him write down his ideas: “Live a simple life, be free, be yourself, and be close to nature. Do these things and you will be happy.” Theses words have been kept in a little book called Tao Te Ching, the “Writing of God’s Way for a Good Life.” Like Confucius, Laozi had been troubled by the violence if his times. He thought it was a mistake to try to change people. He believed that people were naturally good. Man didn’t have to be “controlled.” Too much control was spoiling man. He saw that men were trying to live by “man-made” laws, customs, and traditions. They couldn’t do this and were unhappy. If men follow the ways of Tao, they will lead a good life. He really told each man to “do your own thing” – be yourself. Laozi wanted people to be closer to nature. He wanted to get away from the rules made by the government or society. To him, the government was selfish and power-hungry. -
In Search of the Tao in Taoism: New Questions of Unity and Multiplicity
Santa Clara University Scholar Commons Religious Studies College of Arts & Sciences 11-1993 In Search of the Tao in Taoism: New Questions of Unity and Multiplicity Catherine M. Bell Santa Clara University Follow this and additional works at: https://scholarcommons.scu.edu/rel_stud Part of the Religion Commons Recommended Citation Bell, C. M. (1993). In Search of the Tao in Taoism: New Questions of Unity and Multiplicity. History of Religions, 33(2), 187–201. https://doi.org/10.1086/463363 Copyright © 1984 The University of Chicago Press. Reprinted with permission. https://doi.org/10.1086/463363 This Article is brought to you for free and open access by the College of Arts & Sciences at Scholar Commons. It has been accepted for inclusion in Religious Studies by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. REVIEW ARTICLE IN SEARCH OF THE TAO IN TAOISM: NEW QUESTIONS OF UNITY AND MULTIPLICITY Histoire du taoisme des origines au XIVe siecle. By ISABELLE ROBINET. Paris: Les ltditions du Cerf, 1991. Pp. 274. 147 F. Taoist Mystical Philosophy: The Scripture of Western Ascension. By LIVIA KOHN. Albany, N.Y.: SUNY Press, 1991. Pp. 345+xvi. $59.50 (cloth); $19.95 (paper). "Dans le Mystere, il est un autre Mystere", dit Lao zi, maintes fois cite par les maitres qui ajoutent: "Dans le souffle il est un autre Souffle", "Dans le corps il est un autre corps." Plus on extrait l'int6rieur de l'interieur, plus on obtient un ele- ment "pur", "reel." [ISABELLE ROBINET] Lao-tzu's sense of the mystery within the mystery, or the theory of a truer reality within the real that was elaborated by later Taoists, is an idea not all that far removed from the analytical quest to identify an essential unity under- lying some tantalizing set of diverse phenomena. -
An Illustrated Introduction to Taoism: the Wisdom of the Sages by Jean C
An Illustrated Introduction to Taoism: The Wisdom of the Sages By Jean C. Cooper, Edited by Joseph A. Fitzgerald, Foreword by William Stoddart Bloomington, IN: World Wisdom, 2010 Reviewed by Samuel Bendeck Sotillos “Tao is primordial; it is Absolute. In its descent it begets one. When one is begotten, Tao becomes relative and two comes into existence. When two things are compared there is their opposite and three is begotten.”1 Yen Fu f all of the world’s religions, or more specifically the three religions Oof the Chinese civilization, Taoism is least known. While Buddhism and Confucianism are commonly known, why is it that Taoism, one of the great religious and philosophical movements in Chinese thought, remains relatively unknown? One clue might be that Taoism belongs to pure metaphysics as Chuang Tzu alludes to in the following, “It cannot be conveyed either by words or by silence. In that state which is neither speech nor silence its transcendental nature may be apprehended.” (p. 5) While each religion has an outer (exoteric or formal) and inner (esoteric or mystical) dimension, it is said that “Taoism is a purely metaphysical and mystical religion. Other religions have their mystical aspects; Taoism is mysticism.” (p. 5) Even though this work articulates the spiritual landscape of Taoism, its author also makes “points of contact 1 Yen Fu, quoted in J.C. Cooper, Yin & Yang: The Taoist Harmony of Opposites (Welling‑ borough, UK: Aquarian Press, 1981), p. 71. SACRED WEB 38 101 Review: An Illustrated Introduction to Taoism – Samuel Bendeck Sotillos with the perennial philosophy in other major religions…illustrating how, in many essential ways, they speak with one voice.”2 The author of this book, Jean Campbell Cooper (1905‑1999), was born in Chefoo, in Northern China where she spent her formative years in the Taoist, Buddhist and Confucian cultures of China. -
The Authority of the Word of God in Print and in Person Bruxy Cavey Teaching Pastor, the Meeting House; Author, the End of Religion
The Authority of the Word of God in Print and in Person Bruxy Cavey Teaching Pastor, The Meeting House; Author, The End of Religion In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the Light of men. The Light shines in the darkness, and the darkness did not comprehend it. And the Word became flesh... ~ John 1:1-5, 14a (NASB) Introduction The Word Made Flesh Whenever we talk about Scripture, we Christ-followers must remind ourselves that ultimately we are not just people of the book, but even more so, we are people of the Person. The book points us to the person of Jesus. The word in print points us to the Word in person. As followers of the Word made flesh, we must resist succumbing to an approach to God’s Word that was as popular in Jesus’ day as it is today. An approach that would unwittingly rewrite the above passage to say, “In the beginning was the Word, and the Word was with God, and the Word was God... And the Word became print and page and dwelt among us, at least, among those of us who are literate and educated, and it rolled off our printing presses and was memorized and studied and debated and divided over.” We must make no mistake here. -
Contested Ownership and Bible Translation in Southern Africa1
Whose Bible, mine or yours? Contested ownership and Bible translation in Southern Africa1 Jeremy Punt Department of Old and New Testament University of Stellenbosch Abstract An important but often neglected aspect of the use of the Bible in Africa is its ownership and issues related thereto. Ownership of the Bible obviously concerns its personal possession and all that that entails, but goes beyond the commodification of the Bible in modern consumerist culture to refer, ultimately, to the control of the biblical texts. The limited attention to the ownership of the Bible is mostly restricted to hermeneutics, often identified as a site of struggle in Africa. However, claims to ownership are becoming increasingly visible and up-front in the area of vernacular translations, where such claims and other conditions imposed on Bible translations illustrate the affinity people have with the Book, how their sense of identity and worldviews are moulded by it and how a Bible translation acts as an important player in issues of power at various levels. 1. INTRODUCTION: BIBLE TRANSLATIONS IN AFRICA The Bible has been read in translated format, since its earliest years and even when it was still in fragmented form. For many centuries the translation language of choice would be the Latin of the Vulgate,2 but since the sixteenth century vernacular translations became increasingly common, and on the African continent even more so with the impact of eighteen-century missionary activity. It is often argued that biblical interpretation, in the broad hermeneutical sense of the word, is a site of struggle in Africa, leading to discontent and 1 Paper read at the Bible Translation session of the 2002 SBL Annual Meeting, 23-26 November 2002 in Toronto, Ontario Canada.