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Exploring Ruist Influences of Moral Self-Cultivation on the Mandarin Union Version of the Chinese Bible (CUV)

Published online by Cambridge University Press:  12 February 2020

TSUNG-I HWANG
TSUNG-I HWANG*
Affiliation:
Central Taiwan Theological Seminary mtsungih@gmail.com
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Abstract

The influences of Chinese traditional culture, especially the traditional Three Teachings and folk religion, on the Mandarin Union Version of the Chinese Bible (first edition, 1919) and the resulting complications are explicit in some contexts but implicit and subtle in other contexts. Some influences are helpful for Chinese people's proper understanding of biblical truth and theology in a Chinese context, but other influences can be misleading. In this paper, I will examine three translated Chinese phrases in the Mandarin Union Version that show evidence of Ruist influences: (1) “xūxīn de rén” “虛心的人”, in Matthew 5:3, (2) “tiānguó shì nǔlì jìnrù de﹐nǔlì de rén jiù dézháole” “天國是努力進入的﹐努力的人就得著了”, Matthew 11:12, and (3) “lǎoliàn” “老練”in Romans 5:4. Ruist influences is explicit in the first two cases but implicit in the third case, I will first analyze the verses and argue that they reflect the dominant Ruist ideology of moral self-cultivation instead of the biblical vision of transformation by “gracious moral cultivation”. Then I will demonstrate how Chinese readers might respond based on the context of each verse: Some Chinese readers might detect the inconsistenices between the Ruist emphasis on moral self-cultivation and a more general biblical theology, especially in an intertextual context of other Bible passages that explicitly teach the total depravity of human beings (e.g. Romans), as well as reconciliation and redemption by the free gift of Christ's grace for salvation and sanctification (e.g. Ephesians). Other Chinese readers might be misled by Ruist suggestions that they pursue sanctification and transformation only by means of moral self-cultivation that relies solely on their willpower. I will conclude by arguing how mistranslating and misinterpreting these verses can cause possible complications, especially negatively masking behaviour, in the personal and interpersonal spiritual transformation and ecclesiological development among Chinese Christians.

Keywords

Chinese Bible (CUV)Ruist (Confucian) influencemoral self-cultivationtransformationgracious moral cultivation
Type
Research Article
Information
Journal of the Royal Asiatic Society , Volume 30 , Issue 1 , January 2020 , pp. 41 - 55
Copyright
Copyright © The Royal Asiatic Society 2020

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References

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2 In this paper, Ruist/Confucianist, Ruism/Confucianism, Ruification/Confucianisation, and Ru/Confucian are interchangeable in general usage. However, ‘Confucianist’ and related terms might imply worshipping the person of the Sage, Master Kong (Confucius), which would lead to other kinds of distortions and conflicts with biblical theology. Therefore in the contemporary, or ‘post-traditional’, context where Ru-inspired Chinese no longer worship Confucius, the term Ruist/Ruism, rather than Confucian/Confucianism, serves as a more helpful and pertinent description.

3 Lo, P. W. K., ‘Human Dignity — A Theological and Confucian Discussion’ Dialog 48/2 (2009), p. 168CrossRefGoogle Scholar. See also Xiè, W. 謝文郁 ‘Zǒuchū Xiūshēnzhīdào de Mígōng: Jīdūjiāo duì Rújiā de Huíyīng (走出修身之道的迷宮：基督教對儒家的回應) [Walking Out of the Labyrinth of Self-Cultivation: Christian Response to Ruists]’ Wénhuà Zhōngguó (文化中國) (Cultural China) 4/4 (1997), p. 55Google Scholar.

4 Tu Weiming (1985:19) refers to the Three Teachings in East Asia discussed in this context as the ‘Mencian line of Confucianism, the Chuang Tzu [莊子 Zhuāngzi (ca. 369-286 bce)] tradition of Taoism [(Daoism)], and the Ch'an (Zen) [chán 禪] interpretation of Buddhism’. See Tu, W., Confucian Thought: Selfhood as Creative Transformation (Albany, NY, 1985), p. 19Google Scholar.

5 V. Groossaert, ‘The Concept of Religion in China and the West’ Diogenes 52/1 (2005), p. 16.

6 Ruification in the context of Chinese Protestant Christians means that the believer lives more in a Ruist way than in a Christian way. For example, the sermons delievered focus more on moral teachings and admontition. Various forms of Ruism even influenced the developments of Chinese Buddhism {H. Yang 楊惠南, ‘ “Rénjiān Fójiào” de Jīngdiǎn Quánshì ─ Shì “Yuán Rú Rù Fó” huòshì Huíguī Yìndù? (人間佛教‘的經典詮釋 ─ 是’‘援儒入佛’或是回歸印度？) (Scriptural Interpretation of ‘Buddhism for this World’: Is It ‘Applying Confucianism into Buddhism’ or Returning to Indian Buddhism?)’ Zhōnghuá Fóxué Xuébào (中華佛學學報) (Chung-Hwa Buddhist Journal) 13 (2000), pp. 479–504}, Chinese folk religious practices, and other religions, such as Daoism, Islam, and Christianity, W. Xie 謝文郁, ‘Rújiā Fùxīng hé Shàngdì Róngyào (儒家復興和上帝榮耀) [Revival of Confucian Teachings vs. the Glory of God]’ Jǔmù (舉目) (Behold) 50 (2011), pp. 18f]. See also S. Huang 黃詩茹, ‘Zhànhòu [Taiwan] Fójiào Sēngsú Guānxì de Zhuǎnbiàn Jí Yìhán: Yóu [Taichung] Liánshè, Dàzhuān Qīngnián Zhāijièhuì, Xiāngguāng Nísēngtuán Kǎochá (戰後台灣佛教僧俗關係的轉變及意涵：由台中蓮社、大專青年齋戒會、香光尼僧團考察)’ (The Professional Choice: The Changing Relation between Buddhist Clergy and Lay People in Postwar Taiwan) MA Thesis, (Taipei, 2008), pp. 121f.

7 This observation resonates with many Chinese Christians and is supported by a number of scholars, including Yáng Fènggaňg 楊鳳崗 as well as foreign missionaries and scholoars, such as Wright Doyle. See F. Yang 楊鳳崗, ‘Sānwèi Jīdū: Quánqiú Shìyězhōng de Zhōnghuá Wénhuà yǔ Jīdūjiāo (三味基督：全球視野中的中華文化與基督教) [Three-Flavoured Christ: A Global Perspective of Chinese Culture and Christianity]’ Shànghǎi Dàxué Xuébào (Shèhuì Kēxué Bǎn) (上海大學學報 {社會科學版} ) [Journal of Shanghai University (Social Science Edition)] 11/2 (2004), pp. 111f.; W. Doyle, ‘Cultural Factors Affecting Chinese Church Leaders’ Global China Center | Analysis (2006) Available at: http://tinyurl.com/jzb8zn2 Accessed 30.1.2016; W. Doyle, ‘Doyle Prayer Update: English-speaking Churches. [E-mail] Message to T I. Hwang (). Sent Friday 17 June 2011, 17:52.’ (2011). However, there are many debates on the issue of Ruification of Christianity in Chinese communities. Since it is not the focus of this paper, some scholars and related sources are listed here for reference: Julia Ching (1934–2001), Willard G Oxtoby (1933–2003), Chankei Thong and Charlene L. Fu, and Toynbee and Ikeda. See Ching, J., Confucianism and Christianity: A Comparative Study (Tokyo, 1977), p. 143Google Scholar; Oxtoby, W. G., The Meaning of Other Faiths (Philadelphia, PA, 1983)Google Scholar; Thong, C. and Fu, C. L., Finding God in Ancient China: How the Ancient Chinese Worshiped the God of the Bible (Grand Rapids, MI, 2009)Google Scholar; Toynbee, A. and Ikeda, D., Choose Life: A Dialogue Gage, R. L. ed. (New York, NY, 1989)Google Scholar.

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12 W. Tu, ibid, pp. 19, 26.

13 Ibid, p. 19.

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32 T. Hwang 黃宗儀, ‘ “Dìzhǔ” dōu Wēnróu? (地主」都溫柔?) [Are ‘Landlords’ All Gentle?]’ Jǔmù (舉目) (Behold) 81 (2017), pp. 12f.

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48 Z. Huang, ibid., (1993).

49 It is notable that this is the translation in the NIV1984, but in the NIV2011, the translation has been changed into ‘the kingdom of heaven has been subjected to violence, and violent people have been raiding it’.

50 Z. Huang, ibid.

51 D. Y. C. Ma, ibid.

52 C. L. W. Grimm and C. G. Wilke, ibid., p. 154.

53 Y. Lín, ibid.

54 National Languages Committee of Ministry of Education 教育部國語推行委員會, Zhòngbiān Guóyǔ Cídiǎn Xiūdìngběn (重編國語辭典修訂本) (Revised Mandarin Chinese Dictionary) Test edition in the Fifth Edition of Taiwan Academic Network (Taipei, 2015) Available at: http://dict.revised.moe.edu.tw/cgi-bin/cbdic/gsweb.cgi Accessed 16.9.2017.

55 R. Reynolds, ibid., p. 325.

56 I suggest that “jīngdéqǐ kǎoyàn de shēngmìng tèzhì” “經得起考驗的生命特質” (approvedness and tested characteristic of life) might be an even better translation because characteristic of life (“shēngmìng tèzhì” “生命特質”) gives a more appropriate meaning, without a sense of virtue or merit, in this context than character (“pǐngé” “品格”) does.

57 D. Y. C. Ma, ibid., p. 150.

58 ‘Knowing that suffering produces endurance, and endurance produces character, and character produces hope’ (NRSV Romans 5:3b-4).

59 Shen, P. 沈保羅, Quèzuò Bùyí de Zhēnlǐ — [Romans] (確鑿不移的真理 — 羅馬人書講解) (Cardinal Truth — A Study on the Romans) (Hong Kong, 2002), pp. 137–138Google Scholar.

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63 W. Tu, ibid., (1985), pp. 139–42, emphasis original.

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66 L. Yang, ibid., p. 291, emphasis original.

67 Friest, W., Wendell 傅立德, Shàngdì de Dànéng: Fúyīn Shénxué Jīchǔ (上帝的大能：福音神學基礎) (The Power of God: [The Foundation of Evangelical Theology) (Taipei, 2013), p. 199Google Scholar.

68 T. Hwang 黃宗儀, ‘Liberating the Repressed Form of Self in Post-Traditional Ru-Inspired Chinese: A Theoretical Study of the Responses of Tu Weiming and Jürgen Moltmann’ PhD Thesis, (Oxford, 2018a), Chapters One and Two.

69 T. Hwang, ibid. (2017), pp. 12f. and (forthcoming), Section One.

70 T. Hwang, ibid. (2018), Chapters One and Two.

71 Saari, J. L., ‘Breaking the Hold of Tradition: The Self-Group Interface in Transitional China’ in Greenblatt, S. L., Wilson, R. W., and Wilson, A. A. (eds.) Social Interaction in Chinese Society (New York, 1982), p. 43Google Scholar. Jess Fleming, not a Ruist, argues that ‘Confucius would seem to agree … that one's personal identity is largely an artificial social construct (a mere matter of convention)’. See Fleming, J., ‘Self and (In)finitude: Embodiment and the other’ Journal of Chinese Philosophy, 2, (2002), p. 184Google Scholar.

72 T. Hwang, ibid., pp. 303f.

73 Lawler, S., Identity: Sociological Perspectives (Cambridge, 2008), p. 101Google Scholar, emphasis original.

74 Ibid.

75 Ibid.

76 Ibid.

77 Ibid. Alison Young, a criminologist, recognises semblance and substance as “two orders of being” that should remain distinct; otherwise, a “misidentification of appearance and reality” happens. See Young, A., Imagining Crime: Textual Outlaws and Criminal Conversations (Thousand Oaks, CA, 1995), p. 112Google Scholar.

78 S. Lawler, ibid., p. 102.

79 Tan, J. Y., ‘Confucianism and Neo-Confucianism’ New Catholic Encyclopedia 2nd edition (Detroit, 2003), pp. 96–97Google Scholar.

80 Moulton, J. H. and Milligan, G., The Vocabulary of the Greek New Testament: Illustrated from the Papyri and other Non-Literary Sources (London, 1929), p. 657Google Scholar, emphasis original.

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