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Christianity and Chinese Religions, by Julia Ching, Hans Kung
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. 1989, 309pp
- Sales Rank: #5901529 in Books
- Published on: 1993-10
- Original language: German
- Dimensions: 9.00" h x 6.00" w x 1.25" l,
- Binding: Paperback
- 336 pages
Most helpful customer reviews
0 of 0 people found the following review helpful.
Highly recommended! However
By bin song
This book can be taken as a text book for the introduction of Chinese religion, and for the comparative study between Christianity and Chinese religion (mainly including the Confucian-Christian dialogue and the Daoist-Christian dialogue, since the Buddhist-Christian dialogue has already been addressed in another book of the same series). Highly recommended!
However, two conclusions of Hans Kung's are not agreeable to me.
First, he tries to argue explicitly Christianity is unique, also implicitly superior, in comparison with all three Chinese religions because it successfully deal with the issue of "theodicy": Jesus Christ is the crucified Son of God who suffers together with human beings. Since God deeply cares and suffers together with all human beings, the "theodicy" issue in face of human sufferings is dissipated. This is called by Hans Kung as the "Christian wisdom", in contrast to the "human" wisdom in Chinese religions. I am not fully convinced of this type of Christian narrative. From the perspective of the Judaic-Christian continuum, I fully understand why the Passion of Jesus looks so spiritually ground-breaking, powerful to his followers. However, the Confucian sages and worthies do "suffer" together with the world. For example, the most famous saying of Mencius to argue that when one sees a baby falling into a well, he or she can't help a feeling of commiseration. This is a spontaneous response of a non-corrupted human being to suffer together with other lives, no matter they are "good" or "evil". Actually, in my view, the Confucian commitment to "Dynamic Harmony" has highlighted the Confucian awareness of suffering and death, since if humans are not committed to helping and healing each other, the status of human society will lead to disharmony and chaos. Also, if we read the Book of Documents (''尚书), seeing how Yao and Shun, two legendary Confucian Sage-Kings, launched war against immoral tribes, we will know a deep drive of their justified war is that they can't bear to see the suffering of the people governed by the immoral kings. All thus said, the threshold of Confucian moral self-cultivation is actually that we can't bear to see and feel the suffering of our human fellows, and then decide to change the world into better based upon our moral self-cultivation. In this regard, Jesus's suffering-togetherness in Christianity is not so unique.
Second, Hans Kung in the Epilogue argues that "dual religious citizenship" is impossible, since there must be a "either-or" choice which a person has to make in regard to the "highest" and the most "profound" truth. My response is that, I do think "indiscreet syncretism" in the sense that we may take two diametrically opposite standpoints to be equally valid is bad! Both Confucius and Mencius taught us that "Xiang Yuan" (乡愿''), a benign and uncontentious person who is indifferent to matters of principle and who tries never to offend anybody, is a thief of virtue (德之贼'''). According to this teaching, the harm they bring to moral life is even bigger than the one done by downright evildoers (The Analects 17.13). However, "spiritual and intellectual arrogance", which makes people believe that they have grasped the "highest" or the "most profound" truth and thus all the other human wisdoms are just preliminary and preparatory is also very very bad! The reason is that we are and can never be sure whether we have already grasped the "highest" and most "profound" truth! Therefore, there is no "either-or" situation when we tentatively convince ourself that we have understood what we think is the highest and most profound truth. In other words, we ought to full-timely prepared to change, enrich and improve our insights about the "highest" and most "profound" truth in the face of new argument, new evidence and new spiritual conviction.
Of course, as a human being, a finite being, I can't grasp all possible knowledge. Thus, it is highly suggestible to root one's worldview into one religious tradition that he or she thinks is the most convincing. This is the only viable way for us to build up our worldview. However, this definitely does not mean that I can't significantly improve and enrich some key aspects of this root tradition in light of truth provided by other traditions. Hence, I don't think Hans Kung's basic insight of "dual religious citizenship" is correct. The assumption to make him pose the question is wrong: we can't assume human beings could fully grasp the big Truth by any tradition. If there is no continuously exploring human being, there is no tradition at all.
Bin Song writes his Confucian blog at Huff Post, and is active in the Facebook group "Friends from afar: a Confucianism Group".
0 of 0 people found the following review helpful.
An excellent study of worlds in creative collision
By Brian Griffith
Two top-rank scholars combine perspectives on the interaction of Christian and native Chinese values. They show how explosive (like the Taiping rebellion), how corrupting, or how mutually enriching this encounter has been for many different people over several centuries.
-author of Correcting Jesus
0 of 0 people found the following review helpful.
t like. This book adds the further asset of his ...
By AMA
I have never met a Kung book that I didm,t like. This book adds the further asset of his friend a college the Late Julia Ching who herself a lover of people and peace.
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