Confucianism: The Way of Propriety
Propriety- conformity to established standards of good and mannerly behavior, righteousness.
The exact number of Confucians is hard to pinpoint for a couple of reason. First, the practice is often combined with elements of Buddhism and Taoism blurring the defining line for a true Confucian. Secondly, disclosing matters of faith is not something done easily by people fearful of government retribution in Communist China.
Some scholars argue Confucianism is a philosophy and not a religion, but the path is often followed in a religious manner by the Chinese, the largest concentration of Confucians.
Confucians discuss elements of the afterlife and views concerning Heaven, but it is relatively unconcerned with some spiritual matters often considered essential to religious thought, such as the nature of the soul.
Confucians believe in the concept of moral perfection for a mortal person and use reaching said moral perfection as the foundation of the religion.
Confucius lives during the Chou Dynasty, and era known for moral laxity. Late in life, he wandered through many states in China and gave advise to each of the respective rulers. He accumulated a small band of followers during his travels, but the movement didn't take off until after his death in 479 BC.
Likes Socrates, Confucius taught that vices developed from ignorance and that knowledge was the only path to true, unfailing virtue. The knowledge on which he insisted was not purely scientific learning but an edifying acquaintance with the sacred texts and the rules of virtue and propriety.
Confucianism is characterized by a highly optimistic view of human nature. The faith that an ordinary human being can possibly become an awe-inspiring sage and worthy (noun-
facetious, often a person of distinguished character, merit, or importance) is deeply rooted in the Confucian heritage. History records that Confucius lived quite an ordinary life, yet his teaching centered on human beings being teachable, improvable and even perfectible through personal and communal endeavors.
Li finds its origin in religious ceremony and rites. The broader meaning defines the way things are done. Attitude becomes as important as correct conduct. Manners, orderly behavior, family relations, honoring elders and the concept contained in the Christian Golden Rule all help describe Li.
Filial piety, dutiful respect for parents, is a the single most important social institution in imparting ways of learning to be human. It is the glue for social solidarity.
The community is necessary for this self-transformation to occur. It broadens and deepens the self, expressing the fundamental integration of all segments of our world. Once rooted, the soul contributes to the four visions that identify the classic Confucian vision of the world.
During Confucius’s life, societal conflict, rather than harmony, was the norm. Believing there had been an earlier period of prosperity and peace in China Confucius advocated a return to the traditions and values of that earlier time. These traditions--which maintained peace and social order--became the focus of Confucian thought.
While many elements of Confucianism can easily translate or transfer to the Christian faith and practice, there are distinct difference that make following Confucianism incompatible with Christianity.
The concepts of prayer and worship are vastly different in Confucianism. Also, the reward of accepting Jesus as a personal Savior from sin-debt (and the consequence of hell for not) is a completely foreign concept to the Confucians.
Next Week- Buddhism
