#GLOBALWITNESS #GLOBALAPOLOGETICS TO FAR EASTERN COUNTIRES #GLOBALAPOLOGETICSTOWORLD #JESUSISCOMINGSOON #JESUSISLORDOFALL Christian Apologetics to the Taoist JESUS IS THE WAY, THE TRUTH AND THE LIFE, NO MAN COMES TO THE FATHER BUT BY ME. TO THE 20-50 MILLION TAOISTS OF THE WORLD, ONLY JESUS CAN BRING BALANCE AND HARMONY TO YOUR LIVES. RECEIVE THE GRACE OF GOD THROUGH RECEIVING JESUS CHRIST AS YOUR LORD AND SAVIOR. “If the whole universe has no meaning, we should never have found out that it has no meaning: just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be without meaning.” - C.S. Lewis INTRODUCTION: ANCIENT SOCIOLOGICAL SELF-HELP QUESTION: When is a religion NOT a religion? ANSWER: When its founders did not set out to make it a religion. We enter the murky waters of some of the most complicated and confusing world religions in this chapter, the world of Far Eastern Religions. Approximately two billion people consider themselves followers and practitioners of these systems, and yet Western evangelical Christianity has not made a significant impact on them. While millions have found Christ as Lord and Savior in countries such as China and Southern Korea, the successful outreach into these peoples have come from Far Eastern Christians. Continental European and North American Christians have been woefully inadequate. What is the reason for our lack of success? Primarily it is because we do not have a firm grasp on understanding the mindset of these religions. Our traditional approaches of apologetics and evangelism have been ineffective because we are not “speaking their language.” We have much to learn from Asian Christianity, and there must be a concerted effort in global Christianity to understand these religions. Only when we comprehend their assumptions and mindset can we become productive evangelists. This is compounded by the central fact concerning the origins of these world religions: not a single one of the ancient religions that form the basis for Far Eastern religions started as a religion. Not a single one. Taoism was started as a system to bring harmony and balance to people. Confucianism began as a system to bring harmony and peace to society. Shinto began as a Japanese nationalistic ideology and ancestral tribute. This singular point marks one of the clear lines of demarcation that separates Far Eastern religions from all others. They began as sociological and political movements. They were philosophies designed to guide regions and societies, not religions designed to answer the questions about eternal life, sin and guilt. Over the centuries, these philosophies became religions. In a gradual progression, they began to develop sacred texts, creation narratives, and even liturgies that would mark them as religions. They did not begin as religions; they developed into religions. Thus, you will notice that the formation of their guiding scriptures did not take place until centuries after their founders had died. You will notice that their temples and shrines did not appear until hundreds of years after their founding. Finally, you will notice that there is very little mention of God, gods, heaven, hell or salvation in these systems. That is because the primary purpose of their worldviews was psychological and sociological. Lao Tzu (the founder of Taoism) was primarily concerned with the individual’s need for balance and harmony. The development of the teachings concerning the creator (the “Jade Emperor”) came from later wise men who added to the system. The more recent Far Eastern religions all trace back to these original three, in vocabulary, philosophy or essence. These newer movements are more inclined to be religious worldviews, with a more clearly defined theology. For example, the national religion of Vietnam, Cao Dai, was started in 1926 and refers to God as “Parent.” However its language is clearly born from Asian Buddhism, and is an attempt to unite all religions into one homogenous system. This lesson will examine the worldviews and philosophies of these three primary forms of Far Eastern religions, and the Asian forms of Buddhism. We shall also examine some of their more notable offshoots that have developed into religions on their own. This will by no means be a comprehensive study, however, because there are hundreds of Far Eastern religions, sects and movements. Furthermore, there are more developing constantly, and space limits our ability to more deeply than an overview and scan of their common features. Of course we shall study these systems with an eye toward presenting the Gospel to them in an informed and effective manner. THE FAR EASTERN RELIGION TIMELINE CHART: As we noted in the eighth chapter, the seventh and sixth centuries before the birth of Jesus Christ were extremely important religiously. It is an exceptionally rich period of time, with the birth of a number of religious movements across the globe. I have often thought that, from an apologetic standpoint, that period is a book waiting to be written. Consider for a moment our biblical history, in light of world history. In 931 BC, the kingdom of Israel, protected earlier by King David and King Solomon, splits, when Solomon’s son, Reheboam, ascends to the throne after his father dies. The northern kingdom is now called Samaria, and the southern kingdom is called Judah. The rival kings are now at war with each other, as well as with external armies. It is a period of intense upheaval in the region. SIX CENTURIES BEFORE CHRIST… In Israel 721 BC The Assyrian army defeats the northern ten tribes (called Samaria) and takes them into captivity. This is the period of Hosea and Isaiah. 605 BC The Babylonian army, under King Nebuchadnezzar, descends upon Jerusalem. Daniel is taken to Babylon (now Iraq). 597 BC The Babylonians attack again, and Israel’s King Jehoiachin and Ezekiel, along with the Temple treasures, are taken. 586 BC The Babylonians destroy the Temple, and the southern two tribes are conquered. All twelve Tribes of Israel are now gone from the Holy Land, in diaspora. In China 551 BC Lao Tzu, the founder of Taoism is born. 551 BC Confucius, the founder of Confucianism is born. In Persia 628 BC Zoroaster, the founder of Zoroastrianism is born (in Iran). In India 599 BC Mahavira, the founder of Jainism is born. 560 BC Siddhartha Gautama, the founder of Buddhism is born. Within the span of seventy-seven years, five major world religions were born. These world religions now claim a combined 2½ billion followers! This does not even take into account the numerous splinters and offshoot religions that developed later in direct relation to these religions. We usually consider the effects of the split of the kingdom of Israel on our own Old Testament history. However, historically we must consider the effect of this tragedy on the world stage. The children of God were no longer unified, and their witness of the one true Living God was muted by warfare, sin and struggle. Is it possible that the lack of a cohesive voice for Jehovah during that time could have opened the door for even greater idolatry globally? Regardless, these systems did develop, and did find footing on the world stage. Though they began as philosophical movements, they are now religious worldviews that offer competing alternatives to the grace of Christ. SIX COMMON DENOMINATORS IN FAR EASTERN RELIGIONS I. A-THEISTIC: Uninterested in the Concept of God A. They are not classically atheistic (purposefully against the existence of a god or gods). B. Generally, these systems are unconcerned with a Higher Being. C. Theologically, these systems view “God” as a force or energy. 1. This energy force is found in all nature and all living things. 2. This force is now knowable and has no personality. 3. Man finds success and peace as he learns to live in harmony with this energy and force. He is not accountable, and does not seek a relationship with God. II. PHILOSOPHICALLY DRIVEN: Ethics and philosophy, not Normative III. ANCESTRAL WORSHIP OF A LAND OR REGION A. All Far Eastern Religions (Shinto, Tao, Confucianism) put heavy emphasis on respect (even worship) of the elders. Even those systems that have no concept of an afterlife (such as Shinto) still revere the memory of elders. B. Emphasis on the biblical respect for elders, especially in light of modern stupidity in this regard . C. In contrast with Near Eastern (Hindu and Buddhist) where the elders are respected but still just part of the cosmic soup. IV. COSMIC HARMONY Yin-Yang Concept A. Far Eastern religions place heavy emphasis on harmony. B. This harmony applies to everything- including architectural design, positional yoga and a balance of emotions. Neither passionate nor stoic, they speak of moderation. V. ORIGINAL GOODNESS A. All Far Eastern systems hold to mans goodness, yet they live with strife/evil. B. Unlike Near Eastern systems, they do not believe evil is illusion or desire, but cosmic force. VI. HEAVY EMPHASIS ON PERSONAL WORSHIP AS NECESSARY A. Unlike Near Eastern religions, where worship appeases the gods, they worship in gratitude. B. For these systems it is intensely personal. FAR EASTERN WORLDVIEW: TAOISM: SEARCH FOR HARMONY I. OVERVIEW 1. Founded: Sixth Century B.C., at the same time as Confucianism 2. Founder: Lao-tzu, an ancient Chinese sage. 3. Holy Book: Tao-te-ching 4. Adherents: 20-50 million 5. Countries: China, SE Asia, Japan, Australia, Europe, South America and the United States. Taiwan has 3mill+, 75% of populace. II. INTRODUCTION AND OVERVIEW OF TAOISM A. Taoism is not a religion, but a philosophy first, and a way of life. B. There is no GOD, but rather an energy or a force. C. Symbolically, the turtle and the snake together are worshipped, as is Lao-tzu. C. Tao is a river which flows through every living and sentient thing. D. Tao is pronounced Dow, and translates path or the way. III. I-CHING THE BOOK OF CHANGE 1. It is not technically a literary book. 2. It is an ancient Chinese oracle, much like a written crystal ball. 3. I means change, and Ching means book, so Book of Change. 4. It is a chart of changes, consisting of 64 hexagrams. 5. These consist of the possible combinations of six broken lines and six broken lines, called trigrams. 6. The lines represent the two cosmic principles a. YIN are the broken lines b. YANG are the unbroken lines. 7. The trigrams represent EIGHT options a. Heaven b. Earth c. Thunder d. Water e. Mountain f. Wind g. Fire h. Lake 8. The meanings of the hexagrams were divined many years ago by Tao priests and are offered as wisdom for life choices. 9. You consult the I Ching by flipping numbered coins and adding up the numbers to determine the hexagram that is your fate and decision. B. TAO-TE-CHING 1. Translated The Way of Power 2. It describes the nature of life and harmony. 3. The wise man follows the wisdom, and is called the Sage. 4. It is very brief, with only 82 verses. C. THE BOOK OF CHUANG-TZU 1. Tradition teaches that Chuang-tzu wrote the first seven chapters, called the inner chapters. 2. He wrote in southern China, and the work carries a philosophical bent. 3. His followers were said to write the other chapters, called outer. IV. THE NATURE OF GOD IN TAOISM A. GOD: 1. Philosophically- Taoism has no concept of a personal God. 2. Religiously- Taoism is polytheistic a. Lao-tzu is revered as a mystical savior b. Yu-Huang- the Jade Emperor, is considered the ruler of heaven. c. THE IMMORTALS (HSIEN) i. Translated the Perfected Ones. ii. Chuang-tzu refers to them as a special class of spiritual beings, who live a spontaneous life away from turmoil. iii. They dine on air, drink dew, and are able to fly. iv. They have the chI (virtues) to which Taoists aspire. 3. It is important to remember that classic Taoism rejects these gods, but the laymen and religious embrace them passionately. 4. These deities developed under Chuang-tzu, not Lao-tzu 5. These gods are the focus of worship, but NOT doctrine. Doctrinally, there is only a force or energy. These gods are usually relegated to the uneducated masses. V. SIN AND EVIL IN TAOISM A. All evil and sin is attributed to disharmony and imbalance. B. Everything marks harmony by Yin-Yang (balance) and CHI (virtue). C. Though vaguely defined, sin/evil is anything that brings life out of balance. VI. SALVATION IN TAOISM A. The GOAL of Taoism is to align oneself with the harmony of the forces of the cosmos through practices of simplicity and non-interference with nature. B. This is achieved through Seven Steps 1. Physical Exercise, called taijiquan, often a form of martial arts. 2. Diet of grains 3. Breathing exercises- and use of acupuncture to balance emotions 4. Use of harmonious spaces, called feng shui 5. Use of herbs to balance your body chemistry 6. Meditation- use of raja yoga 7. Philosophical inquiry C. TAO AND CHI (The State of Salvation Harmony) 1. Tao is the first cause of the universe, the force of life and enlightenment. 2. Your goal is to become one with the Tao and become free from pressure, fear and guilt. 3. ChI is the life force, the wind and power. D. THE THREE JEWELS- The Virtues of Salvation 1. Compassion 2. Moderation 3. Humility E. WU-WEI- The Ethics of the Liberated Taoist 1. Taoist for Ethics 2. Translates uncontrived action, in accordance with nature/energy 3. Purpose is to leave no trace behind. 4. IE: Never erect a dam- let the river flow as it wishes. F. YIN-YANG- the balance of opposites. YIN YANG DARK SIDE LIGHT SIDE Breath that formed the earth Breath that formed the heavens Male Female Good Evil Active Passive Light Darkness Heaven Earth Sun Moon Summer Winter Positive Negative Life Death CONFUCIANISM: CHINESE POLITICAL WORLDVIEW OF RELATIONSHIPS I. INTRODUCTION A. Confucianism is the earliest of the hundred Schools, and its founder, Confucius, was Chinas first philosopher. B. He was born in 551 B.C. in the city state of Lu, and died in 579 B.C. 1. His name is a Latin form of the Chinese Kung Fu-tzu (Master Kung). 2. As tutor to the sons of the city-state aristocray, he taught. a. The arts of city-state life. b. The study of the Book of Documents, a collection of archives concerned with Western Chou. c. The Book of Songs that contained the ritual hymns of the early Chou kings. C. Confucius instilled in his pupils the system of the Chou royal religion. D. It was the restoration of the values and practices of this age that Confucius saw as the political answer to the problems of the city states. 1. Confucius appealed to the texts of the Book of Songs and the Book of Documents as his authority. DOCTRINAL APPROACH 2. As a political theorist his approach was conservative---- his program was one of the restoration of an earlier tradition. II. ETHICAL AND MORAL SYSTEM A. By interpreting the archaic language of these documents (as scripture) into a contemporary sense, he evolved an ethical and moral system. B. Te, the magical force, the mana of antiquity became virtue in an ethical moral sense. 1. The power that mana exerts became the force of example which converts the good into an irresistable force. 2. The Prince of the ancient texts, chun-tzu, becomes for Confucius what a gentleman should ideally be. 3. Jen, the attributes of members of the tribe in good standing, becomes for Confucius an almost transcendental quality of goodness -attained only by the sages of antiquity. C. Society was transformed from a concern with good and bad luck to a concern with right and wrong. III. SACRED TEXTS: THE ANALECTS A. The Analects (Lun-yu) are twenty books of the teaching of Confucius. 1. Each book consists of a collection of sayings of Confucius recorded by his students. 2. The Analects are part of the Confucian sacred canon. B. It is the narrative of “The Prince,” who should follow the Way of the Former Kings. In Confucianism, they ruled and behaved as heaven established. 1. They ruled because they were Jen, inherent goodness. ie. This courtesy is an example to all humanity. 2. Jen: is the essential quality of salvation and holiness. IV. VIRTUE (TE IN CHINESE) A. Te (virtue) is the power by which sainthood is achieved. 1. Virtue, not as opposed to vice, but rather as the inherent virtue. To an evangelical, it seems like the means of salvation. 2. It transcends physical force and coercion. The good person exercises virtue and others are influenced to do good. 3. The man who seeks to be Jen by cultivating his Te attains the princely ideal, liberation by salvation. B. Chun-tzu (lit. a prince) is the princely ideal that is the embodiment of the ideals of human conduct. 1. The chun-tzu is governed in all things (his conduct) by Li (ritual). 2. Li - the rites of the early religion - become an entire code for gentlemanly conduct, so that to moral conduct is visible. C. Confuciuss emphasis was personal conduct and personal duty. 1. Salvation is found through proper relationships. 2. Thus, Confucianism is a sociological religion. V. THE NATURE OF SALVATION AND SIN IN CONFUCIANISM A. Hsiao (filial piety) originally meant piety to dead parents and ancestors, I do what I do to honor our common ancestors and history. B. To Confucius, Hsiao meant serving living parents: C. The FIVE RELATIONSHIPS of Confucian Teaching: 1. The prince and subject. 2. Father and son. 3. Older and younger brother. 4. Husband and Wife. 5. Friend with Friend. D. As can be readily seen, Confucianism defines sin in corporate terms. 1. To sin is NOT to follow the steps of the ancestors in piety. 2. Salvation is found in producing good relationships in all five dimensions. 3. The Analects only mentions heaven once, in relation to the ancestors watching from above. VI. THE NATURE OF A MESSIAH AND ETERNITY IN CONFUCIANISM A. If there is any equivalent in Confucianism, one’s ancestors are revered to the level of almost worship. B. The need for salvation is viewed in sociological terminology. To be evil is to bring dishonor to one’s society and heritage. C. Death is not viewed in eternal terms. If pious, one becomes part of the eternal ancestry, to be followed by future generations. SHINTOISM: JAPANESE ANCESTRAL BUDDHISM I. INTRODUCTION AND OVERVIEW A. Shintoism was the national religion of Japan for centuries. B. It ended its grip on the country after World War II, when the Emperor was forced to confess on national radio that he was not in fact a descendant of the gods. D. Japanese recorded history of Shintoism go back as far as 300 BC, after the warring tribes on the island found peace. E. It is an entirely nationalistic system, but it remains today as part of the Asian culture, with shrines, temples and followers across the globe. F. Shintoism is melded with Buddhism in virtually every way. Japanese Buddhists are often dedicated as a child in a Buddhist Temple, and buried in a Shinto Temple. This is not viewed as syncretism in Japan. III. THE NATURE OF GOD IN SHINTOISM A. A central god is not necessary in Shintoism, but the spirits are. B. These spirits are called KAMI. C. It is unclear whether these Kami are angels or demons. 1. The Kami control every part of existence. 2. For the farmer, the kami control agriculture and the weather. 3. They teach that there are over eight million Kami. 4. These kami make Shintoism polytheistic. D. Once Buddhism was introduced to Japan in 522 AD, the kami were more clearly defined in the marriage to Buddhism. E. The Shinto kami are now considered as protectors of the Buddhist gods. F. There are two major Shinto texts that define the relationship between mankind and the kami: 1. KOJIKI- “Record of Ancient Matters,” written in 712 AD. 2. NIHONGI- “Chronicles of Japan,” written in 720 AD. G. These texts drew a direct line between the first Japanese emperor, Jim-mu, and their god. 1. The god named was Amaterasu, the goddess of the sun. 2. Jim-mu’s rule began in 660 BC, which is Year One for the Japanese calendar. 3. From this teaching, Shintoism purports that the emperors are direct descendants of the Goddess. 4. His actions were viewed (until WW II) as divine and perfect. 5. As the Emperor was...the Shinto god is. IV. THE NATURE OF SIN AND SALVATION IN SHINTOISM A. The Kojiki opens with the following creation story: “Now when chaos had begun to condense, but force and form were not yet manifest, and there was naught named, naught done, who could know its shape? Nevertheless Heaven and Earth first parted, and the Three Deities performed the commencement of creation; the Passive and Active Essences then developed, and the Two Spirits became the ancestors of all things.” B. Shintoism teaches that there are at least eight million kami. Mankind is the Kami’s child, and thus sacred and good. C. Salvation is found through three (3) duties 1. To be grateful for the blessings of Kami and the benefits of the ancestors, and to be diligent in the observance of the Shinto rites, applying oneself to them with sincerity, brightness, and purity of heart. 2. To be helpful to others and in the world at large through deeds of service without thought of rewards, and to seek the advancement of the world as one whose life mediates the will of Kami. 3. To bind oneself with others in harmonious acknowledgment of the will of the emperor, praying that the country may flourish and that other peoples too may live in peace and prosperity. D. There is no public profession of faith in Shintoism. One simply follows. E. Thus, much like Confucianism, Shintoism views salvation in sociological terms. F. Shintoism holds no doctrines to deal with sin, but there are 4 Affirmations: 1. Tradition and the Family 2. Love of Nature 3. Physical Cleanliness 4. Matsuri- the Festivals honoring the Kami. G. Salvation is thus found in explicit rituals followed in these ceremonies: 1. Visit the Shrines in times of need. 2. Rites of passage, such as birth and marriage. 3. Three festivals include the Spring Festival, the Harvest Festival, and the Annual Festival, during which the “Divine Procession” takes place. 4. Shintos will place offerings daily on family altars for good luck. H. This polytheism makes a Christian witness difficult. 1. They accept the Christian God alongside of their others. 2. He is called Kami-sama, and viewed as complimentary. 3. Though Shinto have no doctrine of eternity, they do see piety as necessary for their society. The kamikaze (“spirit-warriors”) gave their lives for their gods and country. CHART COMPARING SHINTOISM AND CLASSIC BUDDHISM Christianity Shinto Buddhism Belief System Monotheistic Polytheistic, Gods called Kami Pantheistic God’s Nature Real and Personal Mythological, comfortable with any Kami that elevates their soul No God Exists Humans Created in God’s image, of infinite worth Descendent of Kami, thus has a divine nature Collection of one force and insignificant Sin We are born into sin, sinful by nature Born pure, gentle and clear disposition Suffer because of desire Text/Doctrine Bible None—closest thing is Kojiki and Nihongi, mythological accounts Varies between Sects includes Mahayana Sutras, Tripitaka, and Lotus Sutras Salvation Reconciliation through Jesus’s shed blood resulting in God’s forgiveness None Required, Live in this world for greater good of community Reach Nirvana which is ultimate state of Nonexistence Means of Salvation Unearned, Grace through faith in Jesus Christ None required Enlightenment through four Noble Truths and good works Creation Creatio Ex nihilo—God created the world and universe out of nothing Matter existed even prior to Kami. Gods were born after heaven and earth Began with a primeval egg. Eternity Will Live eternally with God in heaven Death is a tragedy, no emphasis put on afterlife. We are always in the middle of time Nirvana is the end or reincarnation an existence MINOR FORMS OF FAR EASTERN RELIGIONS I. Due to the nationalistic flavor of Far Eastern religions, many minor forms exist. A. Each has a worldview where their tribe or nation is central to all existence. B. Each has their leader or founder as god-like. II. TIBETAN BUDDHISM A. Called Vajrayana Buddhism. B. Founded in 300 AD, they are followers of the Dalai Lama. C. Salvation is enlightenment which comes through contradiction. D. Salvation comes when contemplation defeats desire, and the vehicles are personal mantras and yoga, seeking peace. III. CAO DAI A. This is the national religion of Vietnam. B. Founded in 1926, it is another attempt at syncretizing all world religions under the auspice of the Seeing Eye of god. IV. JUCHE A. This is the developing religion of North Korea. B. Often called the “Cult of Two Kims,” it follows the leaders of North Korean, Kim Il-Sung and his son, Kim Jung-il. C. It is a communistic religion based on nationalistic “self-reliance.” D. Salvation is defined as helping the betterment of the nation. V. FALUN GONG A. Founded in 1992 in China by Li Hongzhi, it is followed by 100 million. B. It is a metaphysical religion based on cosmic harmony. C. This is achieved through the practice of harmony yoga exercise and meditation. D. It can be compared to Christian Science, where the mind liberates the body from disease and pain. THE APOLOGETIC TO THE FAR EASTERN WORLDVIEW I. The Far Eastern mindset is completely different than the others. It is a system rooted deeply in cultural honor and ancestral fidelity. Truth matters little, and conversion is an insult to one’s heritage. II. TEN ASSUMPTIONS OF THE FAR EASTERN RELIGIOUS WORLDVIEW A. Truth is a Paradox (unclear, to be discovered in journey, subjective) B. God is Unimportant (Confucian) or Unknowable (Taoism-chi) C. Men as Gods over the God-Man (Tibetan Buddhism and Shintoism) D. Master Sage over a Savior (Tao masters, to whom they are tied for life) E. Masters Wisdom over Written Revelation F. Ancestor over the Creator (Shintoism and the God of the world, not just Japan) G. Conversion is Ethnic Dishonor over Personal H. Sin and Salvation are Corporate- sociological religions I. Grace over Human Efforts of Piety J. Cyclical Time over Linear Time (reincarnation, Buddhist style) III. DIFFICULTY WITH THE FAR EASTERN WORLDVIEW RELIGIONS A. Unlike Near Eastern religions, these religions rarely (if ever) mention a god. B. This makes establishing a worldview paradigm difficult. C. Few Far Eastern systems even mention a redemption motif. Evil is viewed from a corporate perspective. D. The Master/Follower relationship is the only relationship that parallels the relationship between Christ and the believer. PRIMARY SOURCE READING In this article, Michael Gleghorn (research associate with Probe Ministries) discusses the interaction between a Taoist worldview and the Christian gospel. Like Ravi Zacharias, he has a unique way of approaching a Dar Eastern mentality, and confronts a vague system with expertise. This article also comes from Probe Ministries, and is available in various apologetic sites. Taoism and the Tao The philosophy of Taoism is traditionally held to have originated in China with a man named Lao-tzu. Although most scholars doubt that he was an actual historical figure, tradition dates his life from 604-517 B.C. The story goes that Lao-tzu, “saddened by his people’s disinclination to cultivate the natural goodness he advocated,”{1} decided to head west and abandon civilization. As he was leaving, the gatekeeper asked if he would write down his teachings for the benefit of society. Lao-tzu consented, retired for a few days, and returned with a brief work called Tao-Te Ching, “The Classic of the Way and Its Power.”{2} It “contains 81 short chapters describing the meaning of Tao and how one should live according to the Tao.”{3} The term Tao is typically translated into English as “way”, but it can also be translated as “path,” “road” or “course.” The chief object of philosophical Taoism “is to live in a way that conserves life’s vitality by not expending it in useless, draining ways, the chief of which are friction and conflict.”{4} One does this by living in harmony with the Tao, or Way, of all things: the way of nature, of society, and of oneself. Taoist philosophers have a particular concept that characterizes action in harmony with the Tao. They call it wu-wei. Literally this means “non-action,” but practically speaking it means taking no action that is contrary to nature. Thus, “action in the mode of wu-wei is action in which friction—in interpersonal relationships, in intra-psychic conflict, and in relation to nature—is reduced to the minimum.”{5} But if we are to live in harmony with the Tao, we must first get some idea of what it is. And this presents something of a difficulty, for Tao-Te Ching begins by asserting that words are not adequate for explaining the Tao: “The Tao . . . that can be told of is not the eternal Tao.”{6} But if words cannot fully explain the Tao, they can at least suggest it. In chapter 25 we read: There was something undifferentiated and yet complete, Which existed before heaven and earth. Soundless and formless, it depends on nothing and does not change. It operates everywhere and is free from danger. It may be considered the mother of the universe. I do not know its name; I call it Tao.{7} This passage says a lot about the Tao. For instance, it is prior to the physical universe.{8} It is independent and does not change. It operates everywhere. And it apparently gave birth to the universe. If this is so, you may be thinking that the Tao sounds awfully similar to the Christian God. However, some of these similarities are more apparent than real—and there are also major differences. God and the Tao In philosophical Taoism, “Tao” is the term used to signify ultimate reality. “Tao is that reality . . . that existed prior to and gave rise to all other things, including Heaven and Earth and everything upon or within them.”{9} For this reason one might initially think that what a Taoist means by the Tao is virtually synonymous with what the Christian means by God. But is this really so? After Lao-tzu, the most important representative of philosophical Taoism was a man named Chuang-tzu, believed to have lived sometime between 399-295 B.C. He is the author of a text called the Chuang Tzu. While the thought of these two men is certainly different, there are also important similarities. One of these concerns the relationship of the Tao to the physical universe. In words reminiscent of Tao-Te Ching, the Chuang Tzu declares, “Before heaven and earth came into being, Tao existed by itself from all time. . . . It created heaven and earth.”{10} The most interesting part of this statement is the assertion that the Tao created heaven and earth. How are we to understand this? Does Chuang-tzu view the Tao as Creator in the same sense in which Christians would apply this term to God? Probably not. In addressing such questions one commentator has written: “Any personal God . . . is clearly out of harmony with Chuang Tzu’s philosophy.”{11} Properly speaking, Taoists view the Tao more as a principle than a person. Indeed, some scholars speak of the Tao as “an impersonal force of existence that is beyond differentiation.”{12} So how does the concept of the Tao compare with the Christian view of God in the Bible? Both the Tao and God are similarly credited with creating heaven and earth. This similarity may offer an initial point of contact between Christians and Taoists, a way to begin a meaningful dialogue about the nature of ultimate reality. As Christians we should always acknowledge any common ground that we might share with those from other religious perspectives. In Acts 17 Paul does this very thing when he speaks at the Areopagus in Athens. In verse 28 he quotes with approval from two pagan poets to help illustrate something of the nature of God. But Paul also made distinctions between the Christian doctrine of God and the views of the Athenians. In the same way, we also need to notice how the Tao differs from a biblical view of God. The greatest difference is that the Tao is impersonal whereas God is personal. The Tao is like a force, principle or energy; the Christian God is a personal being. It’s crucial to realize that ultimate reality cannot be both personal and impersonal at the same time and in the same sense. Let’s look at the reasons to believe that ultimate reality is personal. Morality and the Tao Philosophical Taoism teaches that the Tao, or ultimate reality, is impersonal. If this is so, then what becomes of morality? Can an impersonal force be the source of objective moral values that apply to all men, at all times, in all places? Is an impersonal force capable of distinguishing between good and evil? Or can such distinctions only be made by personal beings? And what of that haunting sense of obligation we all feel to do what is good and avoid what is evil? Can we be morally obligated to obey an impersonal force? Or does our nagging sense of moral obligation seem to presuppose a Moral Lawgiver to whom we are morally accountable? Such questions are important because each of us, if we’re honest, recognizes that there is an objective distinction between moral good and evil. Such distinctions are not ultimately dependent on our preferences or feelings; they are essential to the very nature of reality. But the Tao is neither capable of making such distinctions, nor of serving as the source of such objective moral values. Only a personal agent can fill such roles. “The ultimate form of the Tao is beyond moral distinctions.”{13} The doctrine of moral relativism is explicitly taught in the writings of Chuang-tzu. He writes, “In their own way things are all right . . . generosity, strangeness, deceit, and abnormality. The Tao identifies them all as one.”{14} This statement helps clarify why the notion of a personal God is inconsistent with Taoist philosophy. Persons make moral distinctions between right and wrong, good and evil. But according to Chuang-tzu, the impersonal Tao identifies them all as one. This has serious implications for philosophical Taoists. If the goal of the Taoist sage is to live in harmony with the Tao, then shouldn’t moral distinctions be abandoned? If the Tao makes no such distinctions, why should its followers do so? Indeed, Chuang-tzu belittles those who embrace such distinctions declaring that they “must be either stupid or wrong.”{15} Biblical Christianity, however, teaches that there are such things as objective moral values. The source of such values is the eternal, transcendent, holy God of the Bible. Unlike the Tao, the Christian God is not beyond moral distinctions. On the contrary, John tells us, “God is light; in him there is no darkness at all.” (1 John 1:5) And Moses describes Him as “A God of faithfulness and without injustice.” (Deut. 32:4) And while Taoism proclaims an impersonal principle which judges no one, the Apostle Paul describes a personal God to whom we are morally accountable and who will one day judge the world in righteousness (Acts 17:31; Rom. 1:18-2:6). In summary, a personal Moral Lawgiver provides a better explanation of objective moral values than does an impersonal principle. Persons and the Tao We’ve seen that philosophical Taoism and biblical Christianity differ on the nature of ultimate reality. Taoists view ultimate reality (i.e. the Tao) as an impersonal force that brought the universe into being. Christians view ultimate reality (i.e. God) as the personal Creator of the universe. The law of non-contradiction says it’s impossible for ultimate reality to be both personal and impersonal at the same time and in the same sense. Thus, if one of these views is true, the other certainly must be false. I argued that if objective moral values are real (and we all live as if they are), then it is more reasonable to believe that the source of such values is personal, rather than impersonal. Now I want to continue this line of thought by arguing that the existence of human persons is best explained by appealing to a personal Creator rather than to an impersonal principle like the Tao. To help us see why this is so, let’s briefly consider some of the differences between a personal being and an impersonal principle. First, personal beings (like men and women) possess such attributes as intellect, emotion, and will. That is, they have the ability to think, feel, and take considered action. An impersonal principle can do none of these things. In addition, a personal being has the ability to form and maintain relationships with other persons. But again, this is something that an impersonal force simply cannot do. If a cause must always be greater than the effect it produces, then does it make more sense to believe that the ultimate cause of human persons is personal or impersonal? The Bible says that men and women are created in the image of God. (Gen. 1:26-27) God is described as possessing all the attributes of a personal being. He thinks, knows and understands. (Ps.139) He experiences emotions such as sorrow (Gen. 6:6) and joy. (Matt. 25:21; Jn. 15:11) He is described as working “all things after the counsel of His will.” (Eph. 1:11) Finally, He is able to form and maintain relationships with other persons. (Jer. 1:5; Gal. 1:15) Indeed, this was true even before God created anything, for from all eternity the three distinct persons of the Godhead—the Father, the Son, and the Holy Spirit—have enjoyed intimate communion and fellowship with one another. (Jn. 14-17) It’s crucial to realize that the impersonal Tao possesses none of these personal attributes. But if that which is personal is superior to that which is impersonal, then it seems more reasonable to believe that the ultimate cause of human persons must likewise be personal. And thus the personal God of the Bible provides a better explanation for the existence of human persons than does the impersonal Tao. Evangelism and the Tao I’ve emphasized that one of the crucial differences between philosophical Taoism and biblical Christianity is the nature of ultimate reality. Taoists hold that the Tao is impersonal; Christians hold that God is personal. I’ve argued that it is more reasonable to believe that both objective moral values and human persons come from a source that is ultimately personal rather than impersonal. I wish to conclude by providing one more line of evidence for this position.{16} At the end of chapter 67 of the Tao Te Ching we read this statement: “When Heaven is to save a person, Heaven will protect him through deep love.”{17} What does such a statement mean? Although it may be argued that it was simply intended as a figure of speech, it’s interesting that the author should apparently feel led to ascribe personal attributes to what is supposed to be an impersonal Heaven. For instance the phrase, “When Heaven is to save a person,” seems to imply a considered action on Heaven’s part. But only persons can take considered action; an impersonal force cannot do so. In addition, the second half of the sentence speaks of Heaven’s protecting a person through “deep love.” But an impersonal force is incapable of love. Such love seems once again to require a personal agent. Another interesting statement from the Tao Te Ching occurs at the end of chapter 62: Why did the ancients so treasure this DAO? Is it not because it has been said of it: “Whosoever asks will receive; whosoever has sinned will be forgiven”? Therefore is DAO the most exquisite thing on earth.{18} This passage also ascribes personal attributes to the impersonal Tao. Specifically, the Tao is said to forgive sinners. This raises two difficulties. First, “forgiveness” means that a moral standard has been broken. But the Tao is beyond such moral distinctions!”{19} Second, only persons can exercise forgiveness. An impersonal force is incapable of such a thing. Such statements may open the door for Christians to tell their Taoist friends about the deep love and forgiveness of God revealed in the Bible. Jesus spoke of God’s deep love when He said, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” (John 3:16) And the Apostle John spoke of God’s continued willingness to forgive His children when he wrote, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:9) Since only persons are capable of love and forgiveness, it seems more reasonable to believe that the personal God of the Bible, rather than the impersonal Tao of Taoism, is the ultimate source of such precious gifts. Notes 1. Huston Smith, The World’s Religions (San Francisco: Harper Collins, 1991), 197. 2. Ibid. 3. Kenneth Boa, Cults, World Religions and the Occult (Wheaton, IL: Victor Books, 1990), 57. 4. Smith, 200. 5. Ibid. 6. Tao-Te Ching, trans. Wing-Tsit Chan, A Source Book in Chinese Philosophy (New Jersey: Princeton University Press, 1963), 139. 7. Ibid., 152. 8. However, in chap. 7 of Chan’s translation we read, “Heaven is eternal and earth everlasting.” There are some apparent inconsistencies in Tao Te Ching. 9. Robert Henricks, Confucius, the Tao, the Ancestors, and the Buddha: The Religions of China, in Great World Religions: Beliefs, Practices and Histories, Part IV (n.p.: The Teaching Company Limited Partnership, 1998), 14. 10. Chuang Tzu, trans. Wing-Tsit Chan, A Source Book in Chinese Philosophy, 194. 11. Ibid., 181. 12. Dean C. Halverson and Kent Kedl, “Taoism,” in The Compact Guide to World Religions, ed. Dean C. Halverson (Minneapolis, MN: Bethany House Publishers, 1996), 224. 13. Ibid. 14. Chuang Tzu, trans. Wing-Tsit Chan, A Source Book in Chinese Philosophy, 184. 15. Ibid., 206. 16. In this section I have relied heavily on the observations and insights of Halverson and Kedl in The Compact Guide to World Religions, 227-230. 17. Tao-Te Ching, trans. Wing-Tsit Chan, A Source Book in Chinese Philosophy, 171. 18. Richard Wilhelm (trans. into German). Tao Te Ching. H.G. Oswald (trans. into English) (New York: Penguin Books, 1990), 55, cited in Halverson, ed., The Compact Guide to World Religions, 229. 19. Halverson, ed., The Compact Guide to World Religions, 229. ©2000 Probe Ministries. 1 Peter 4:10 Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms. Prayer For Salvation Do You Know... GOD LOVES YOU SIN SEPARATES PEOPLE FROM GOD JESUS DIED FOR YOUR SINS YOU CAN RECEIVE JESUS NOW AND KNOW GODS LOVE If you confess with you mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you shall be saved. Pray this prayer out loud: Heavenly Father, in Jesus name I repent of my sins and open my heart to let Jesus come inside of me. Jesus, You are my Lord and Savior. I believe you died for my sins and you were raised from the dead. Fill me with your Holy Spirit. Thank You Father for saving me in Jesus name. Amen. print this page, make sure you sign and document your salvation, email me with your testimony that YOU GOT SAVED AND BORN AGAIN BY JESUS TODAY DO NOT DELAY YOUR ETERNAL LIFE WITH JESUS CHRIST. If you have just prayed this prayer, please print out your very own Spiritual Birth Certificate. Spiritual Birth Certificate My Spiritual Birth Certificate For whoever shall call upon the name of the Lord shall be saved. Romans 10:13 Knowing that I have sinned and that I need the Lord Jesus Christ as my Savior, I now turn from my sins and trust Jesus for my eternal life. I ask Jesus Christ to forgive me and to deliver me from sins power and give me eternal life. I now give Jesus Christ control of my life. From this time forward, as He gives me strength, I will seek to serve Him and obey Him in all areas of my life.[] Date: _________________________________ Signature: ______________________________ GOD BLESS YOU ALL, WITH SO MUCH LOVE, APOSTLE, PROPHET, TEACHER, EVANGELIST, PASTOR, GLOBAL CHRISTIAN APOLOGIST, GLOBAL REVIVALIST, REVEREND CARINA CARANTES
Posted on: Thu, 24 Oct 2013 06:56:29 +0000
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