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.