Chinese Religions

The government of the People’s Republic of China officially espouses atheism, though Chinese civilization has historically long been a cradle and host to a variety of the most enduring religio-philosophical traditions of the world. Confucianism and Taoism, later joined by Buddhism, constitute the “three teachings” that have shaped Chinese culture. There are no clear boundaries between these intertwined religious systems, which do not claim to be exclusive, and elements of each enrich popular or folk religion. Following a period of enforced atheism after the Cultural Revolution (1966-1976) in China, religion has recently become more popular once again. The government today formally recognizes five religions: Buddhism, Taoism, Catholicism, Protestantism and Islam (though the Chinese Catholic Church is independent of the Catholic Church in Rome). In the early twenty-first century there has also been increasing official recognition of Confucianism and Chinese folk religion as part of China’s cultural inheritance. Let’s take a closer look at two of these Chinese religious traditions: Taoism and Confucianism.

Taoism

In Taoism (also commonly written as Daoism), the purpose of life is inner peace and harmony. Tao is usually translated as “way” or “path.” Lao Tzu, sometimes written Laozi, was an ancient Chinese philosopher and writer who lived during the 6th or 4th century B.C.E., and who authored the Tao Te Ching, which remains the fundamental text on philosophical Taoism. In the Tao Te Ching, Laozi often explains his ideas by way of paradox, analogy, repetition, symmetry, rhyme, and rhythm.

Taoism as an organized religion began in the year 142 C.E. with the revelation of the Tao to Zhang Daoling (Chang Tao-ling) by the personified god of the Tao, Taishang laojun, the Highest Venerable Lord (one of the three main deities). Taoism became a semi-official Chinese religion during the Tang dynasty (7th-10th centuries) and continued during the Song dynasty (960-1279). As Confucianism gained popularity, Taoism gradually fell from favor, and changed from an official religion to a popular religious tradition. ^[1]

The central concept of tao describes a spiritual reality, the order of the universe, as being in harmony with the virtues of compassion and moderation. The ying-yang symbol and the concept of polar forces are central Taoist ideas (Smith 1991). Some scholars have compared this Chinese tradition to its Confucian counterpart by saying that “whereas Confucianism is concerned with day-to-day rules of conduct, Taoism is concerned with a more spiritual level of being” (Feng and English 1972).

Confucianism

The founder of Confucianism (also known as Ruism), or Master Kong, better known as Confucius (551-479 B.C.E.), was a philosopher and politician. He did not intend to create a new religion, but sought to provide structure and reform to some of the religious ambiguities of the Zhou dynasty. According to Judith Berling, Professor Emerita of Chinese and Comparative Religions at the Graduate Theological Union in Berkeley, “The burning issue of the day was: If it is not the ancestral and nature spirits, what then is the basis of a stable, unified, and enduring social order?” ^[2] This sounds very familiar to founding sociologist August Comte’s question after the French Revolution—what holds society together? Confucius’ answer was in the Zhou religion and its rituals (li), which embodied the ethical core of Chinese society.

The worldly concern of Confucianism rests upon the belief that human beings are fundamentally good, teachable, and perfectible through personal and communal endeavor, especially self-cultivation and self-creation. Confucian thought focuses on the development of virtue in a morally organized world. Some of the basic Confucian ethical concepts and practices include rén, yì, and lǐ, and zhì. Rén (仁, ‘benevolence’ or ‘humaneness’) is the essence of the human being which manifests as compassion, and is sometimes translated as love or kindness. It is the virtue-form of Heaven, and the source of all other virtues. Yì (義/义) is the upholding of righteousness and the moral disposition to do good. Lǐ (禮/礼) is a system of ritual norms and propriety that determines how a person should properly act in everyday life so as to be in harmony with the law of Heaven. Zhì (智) is the ability to see what is right and fair, or the converse, in the behaviors exhibited by others. Confucianism holds one in contempt, either passively or actively, for failure to uphold the cardinal moral values of rén and yì. Confucianism also places am emphasis on filial piety (Chinese: 孝, xiào), which is a virtue of respect for one’s parents and ancestors.

Confucianism entrenched itself in Chinese history and culture, becoming what sociologist Robert Bellah called a civil religion whereby “the sense of religious identity and common moral understanding is at the foundation of a society’s central institutions.” ^[3] Like Hinduism, Confucianism was part of the social fabric and way of life; to Confucians, everyday life was the arena of religion. Some religious scholars consider Confucianism more of a social system than a religion because it focuses on sharing wisdom about moral practices but doesn’t involve any type of specific worship; nor does it have formal holy objects.