Gilbert Reid - Taoism, an Appreciation (an article from ''The Biblical World Vol. 49), 1917

Taoism, an Appreciation Author(s): Gilbert Reid Source: The Biblical World, Vol. 49, No. 2 (Feb., 1917), pp. 78-88 Published by: The University of Chicago Press Stable URL: https://www.jstor.org/stable/3136462 Accessed: 22-12-2019 20:40 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.

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78 THE BIBLICAL WORLD

unity of spirit which Though our it polities expresses differ, our is policy a ne

efficiency for its is His; constituent though our formulas arebodie our

own, our lives faith, are not our own, but Together we defend our togethe His bring who has redeemed us by his precious we undertake to Christ to th world and the world to Christ. No

blood. Our uniforms, our banners, our

may differ, but we all serve longer can the charge be brought watchwords against Protestantism that its freedom promises the same Captain of our salvation. In divisive counsels and the weakness that

our common service we can today as never before see the working of the dare to be Christians in ways our conHoly Spirit, by whose guidance and science bids are also united in spirit.inspiration we shall co-operate to bring in the day when the kingdoms of the Without weakening our loyalty to our world shall be the kingdoms of our God respective inheritances from the past, and his Christ. And he shall reign forwe are rapidly coming to feel our com-

comes from internecine strife. We who

mon mission and our common cause.

ever and ever.

TAOISM, AN APPRECIATION REV. GILBERT REID, D.D. International Institute of China, Shanghai, China

DR. REID in previous numbers of the BIBLICAL WORLD has published appre

tions of Islam and Buddhism. The present article enters a field of equal import

but concerning which there is less familiarity on the part of American religious thi

Taoism are not mutually antagonistic.

My acquaintance with the teachings, books, and followers of Taoism hasIn been very much they are in accord, and in nearly as long as my acquaintance with many ways they may be mutually help-

Confucianism, and growth in acquaintful. The Christian teacher, on his part, ance has brought growth in appreciation. can find many a choice expression in the On my part there is today moreTaoist than classics, containing high spiritual tolerance of another faith; there istruths real interpretive of the great teachsympathetic appreciation.

ings of Christianity. The sayings of

Confucianism are useful in ethical inIt is as a Christian and a missionary that I view with admiration the fundastruction, and those of Taoism in mental characteristics of Taoist doctrine.

spiritual instruction.

Just as to my mind there is no antago- Both Taoism and Confucianism emnism between Christianity and Con-brace within themselves the teachings

fucianism, if the essentials be considered,prior to the time of their special founders,

so in the same way Christianity and Lao-tse and Confucius, just as Chris-

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TAOISM, AN APPRECIATION 79 tianity includes the records ofsequence both in the there is any the two terms,

Old and New Testament In Thus in Law isScriptures. preceded by principle. ancient time there wasthe only one religion first sentence of the Doctrine of the

in China, which had been handed Mean, written by a down spiritually minded from the earliest days.

Confucianism disciple of Confucius, we are taught that first in order comes heaven or God, who and Taoism were only two branches of the one ancient faith, two schools ofof all things. is elsewhere called the Root thought interpreting aNext revelation from in order comes the inner principle which emanates from God and is imGod. The Confucian branch represents planted in all nature, and inthe more practical and ethical sideanimate of

religion, while the Taoist branch repreanimate; with man this principle is

spokenand of as his moral nature. From sents the more spiritual mystical side. There are, indeed, but few referthe inner principle there comes universal ences to the ancient books in Taoist

Law or the Way, the particular thought

literature, but the careful studentbeing will that God has a way in which this inner principle must reveal itself. From discern many religious ideas which were absorbed into the Taoist classic from

this universal Law there issues a teach-

ing or a religion, this being the final and the holy men before, just as one who drinks from a stream is drinking from specific a elaboration of the laws written spring far up the mountains. i. The student of Taoism must be

on the heart by the indwelling Spirit of God.

With the Confucian series Taoism has first impressed with its profound mesmuch in common; its emanations, howsage concerning Tao, the "Way." This word is best understood if translated ever, are set forth in simpler order in a threefold series. There is first heaven as "universal Law," or the "Law of Nature," such a law being the way or or God, then this universal Law, emcourse in which nature operates, or inbracing in itself the inner principle, and which God, the great First Cause, then virtue or goodness instead of teachknown in Chinese as the Great Extreme, ing or a religion. The term teaching or has been operating through the phe- a religious system is suited better to the nomena of the universe. Some have scholastic character of Confucianism,

used the word "Reason" to translate the

while the term virtue is suited to the

Chinese term, and thus an impression has spiritual character of Taoism. So close

been given out that Taoists are the is the relation of God to his Law, as it rationalists of China, when more properly works itself out in the universe and espe-

they should be called spiritualists and cially in man, that the impersonal Law and the personal God are thought of as one and the same. Hence some have Another Chinese term, ii, translated as an "inner principle," is almost criticized Taoism, as they have critiinterchangeable with Tao, so nearly so cized modern Confucianism, as being that in colloquial Chinese the two are without God, as materialistic or atheistic. used together, and are generally under- Thus, it is cited, Chu-fu-tsu of the stood to denote doctrine or truth. If Sung dynasty once used the expression

mystics.

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80 THE BIBLICAL WORLD

Chuang-tsu, the disciple of Lao-tse, "Heaven is ii or principle," turning

anda equally profound idea. in his utterances, personality into mere The advances the same idea as to the priority thought of this profound philosopher

this universal Law. Here are his was rather that of even, heaven must

words: conform to the ruling principles of the universe, and so thoroughly This is Law, it has emotion does andhe sincerity, conbut both it does nothing and isbrought without bodily form thereto that are form.

It can be transmitted, yet not together as one.

In the same way can be apprehended, yet not Christ said, "I am received; the it way, the truth, seen. It is itself the origin and the root and the life." (i.e., self-existent). Before there were the

The Taoist mystic also linked his

idea of Law with God and made them

heavens and the earth, there it was, securely

persisting. By it there came the mysterious one and the same. Lao-tse was a great existence of the spirits, and the mysterious

monist. God as the origin of all mustexistence of God. It produced the heavens;

conform to the Law which he has im-

it produced the earth. It was before the

planted in the universe and in man. Great Extreme (or the First Cause), yet

Eternal Law binds God as it binds all

may not be deemed high. It was beneath mankind. Law is universal, it is eternal, the Great Extreme, yet may not be deemed deep. It was before the heavens and the it is one, it is God. To such a degree is earth were produced, yet may not be deemed this true, and so masterful is the sway of Law, that if human thought is toof long time. It grew up in highest antiq-

uity, yet may not be deemed old. think of a series at all, Law is thought of

This is like the biblical expressions, "A as first and God as subsequent. Thus in the fourth chapter of the great classicthousand years in Thy sight are but as

it is said that this universal Law is as yesterday"; "From everlasting to everif it were the ancestor of the material lasting Thou art God." universe, plainly teaching, as elsewhere The first chapter of the classic of

it is taught, that before the heavensLao-tse begins with a most concise

and the earth and all this material world,statement of Tao or Law, distinguishing

with its vegetable and animal life, theretwo kinds. The one is everlasting, the existed this eternal and universal Law.nameless, the ineffable; the other is not

everlasting, and bears a name. From Then comes the paradoxical statement, "I do not know whose son it is; it seems other passages we learn that one is

to be before God." That is, instead ofheaven's Law and the other man's Law, but that man to attain to highest virtue Law being a son, it is a father, of God.

must conform, not to his own ideas, but This is, however, only a strong and strikto the Law of God written on the heart. ing way of saying that Law, by which

all the universe is governed, and from This distinction in the idea of Law, which it cannot escape, is everlasting,the two aspects of one and the same Law,

and so everlasting is it, and so supreme,is that Law has its eternal and Godward that even God is bound by it and mayside, full of mystery and limitless, and be said to come after Law. In reality also appears in time, is manifested in the

Law and God are alike everlasting.

phenomena of nature, and has a man-

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TAOISM, AN APPRECIATION 81

ward side, capable of everlasting. beingOnly compreLaw, only God, is hended, and with definite limits from the beginning, andand all else has come outward conditions. therefrom. The cosmogony of Lao-tse Thus the first chapter says: "Law does not explain the method of the which can be made into laws is not the

eternal Law. The Name which can be

world's origin; it states the fact without

any explanation. Law reveals itself named (i.e., used on human lips in and all the works of nature and in every which is an interpretation of the eternal individual being, and yet it existed

nature and man came into Law) is not the everlasting Name. before The Nameless One is the beginning of existence. the "It is not merely immanent; heavens and the earth; the Nameable it is supernatural and prenatural."

One is the mother of the material world." Another remarkable expression in the Taoist classic is this one: "Heaven and These and other expressions cannot but attract the Christian and should

earth, and all material things, are born command his appreciation. Thoughfrom the Being, and Being is born from NonTao of Lao-tse does not have the same

Being." In this the idea seems to be,

meaning as the Logos of John, also transfirst of all, an idea which is plainly

lated into Chinese as Tao, yet this twointelligible, that all materiality comes fold aspect of Tao or Law in the Taoist from immateriality, and the concrete classic is like the twofold aspect of from God the abstract. Elsewhere it is said that as taught by the apostle John. "In the this universe comes from universal beginning was the Logos, and the Logos Law, which continues to abide in all was with God, and the Logos was God. the universe, imparting to all things and

.... All things were made by him. all men a particular and distinctive char... . And the Logos became flesh." acter. From this passage there seems Thus God on the one side is mystery,to the be implied that this immateriality or this universal Law bears within itself unknowable; on the other, he is a mani-

festation and known. The Logos is God a distinction, called Being and Nonin the aspect of being revealed, culminatBeing, or Existence and Non-Existence.

Before this material universe came into ing in a human incarnation. According

to the Taoist idea, Law has these twofold shape there was an unseen, immutable,

aspects, both of which, but especially and omnipresent Law, which is like the aspect of manifestation, are conKant's pure Form or Plato's "Ideas," cerned in bringing the material universe but even this has a higher and lower into being. The Taoist teaching, morestate, the latter called Being and the over, like that of Confucianism, being former still more intangible and spiritual, based on traditional conceptions, is that demonimated as the great Nothing, as the world was not created, but passed pure Non-Being. In this highest of all through a process of evolution or emanastates the last vestige of anything mate-

tion. In any case, the fundamental rial has disappeared. teaching is that the heavens and the While thus distinguished as Being and earth and all the universe of nature are Non-Being there is only One, called the

not everlasting; only Law or God iseternal

and universal Law. Thus in the

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82 THE BIBLICAL WORLD

the most valuable truth is which Taoism Great, Confucian philosophy there the Extreme or First Cause and the Absolute

or Limitless, but the two are One.

unfolds in a great variety of expressions.

To the Christian there is something

The highly spiritual and deeply mys- unsatisfying in the failure to lay the

terious character of Tao or Law is

same emphasis on God as on God's Law.

brought out in another remarkable pasStill, there are a few sentences which may sage:

be quoted from Chuang-tsu. In one

place we have these words: Looking for it, but yet invisible--it may

be named Colorless. Listened for, but yet Human knowledge is limited, and yet inaudible-it may be named Soundless. by going on to what one does not know, he Grasping for it, but yet never attained-comes to know what is meant by heaven it may be named Subtle. These three can[or God]. He knows him as the Great not be analyzed; they blend and becomeUnity; he knows him as the Great Mystery; one..... Forever and continuously it he knows him as the Great Illuminator; he

remains the Nameless; it is ever reverting knows him as the Great Equitable; he knows into the immaterial. It may be called him as the Great Infinite; he knows him as the Form of the Formless, the Image of thethe Great Hope; he knows him as the Great Imageless; it may be called the transDestiny-this is ultimate knowledge. The cendentally Abstruse.

Great Unity is everywhere . . . . the Great

Here, then, is pure form; here is Destiny is to be depended upon. The spirituality, transcendental and elusive,ultimate end is God. By conformity comes though the words "spirit" and "breath," enlightenment. He is the revolving centre. as used in the most ancient books, areHe is the beginning. here not used in the Taoist classic. The And in another passage this religious philosopher says: "From of old the whole universe, and even God, become absorbed in the oneness of an infinite comprehension of Law must be preceded ideal. by a comprehension of heaven [or God].

Then follow all laws and virtues, and Chuang-tsu, the noted disciple of after Lao-tse, has also the following reference: a comprehension of law and virtue [religious and moral truth] come the "Tao-Law-is without beginning and virtues of brotherly love and righteouswithout end. Material things are born

and die, they are never permanent, but ness.

In summing up this part of our ap now for better and now for worse, they ciation I am inclined to make use of the are ceaselessly changing form."'

The difference here described is that prologue of John's Gospel with a change between the material and the immain one word in English, though the same "In the beginning was the terial; the former is temporary,inorChinese: at and the Law was with God and least had a beginning; the latter is Law from thebeLaw was God, the same was in the everlasting to everlasting, without beginning with God. And without him ginning and without end. was not anything produced that was This distinction between materiality and immateriality, between the visible produced. .. . . And the Law was transformed into Nature, animate and resultant and the primeval, spiritual inanimate, and we beheld its glory, the cause, or eternal and universal Law, is

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TAOISM, AN APPRECIATION 83

glory as of the highest emanation of Taoist classic. "The appearance of God, full of virtue andcomprehensive truth." virtue," said Lao-tse, "is Having fully discussed the deep none other than meanconformity to Law. ing of Tao or universalThe Law, as unfolded character of Law is impalpable and

eluding."

Law is the root; virtue is

by Taoism more fully than by any other religious system, it is easy the fruitage. to pass on to other features of Taoism which command

This difference in the order of Law

the Christian's appreciation. These fea- and virtue appears in another saying tures may be considered less minutely, found in the great classic: though their importance must be equally Law germinates, virtue nourishes. recognized.

Through the material world they are given

2. A second reason for appreciating form, by the forces of Nature they attain to Taoism, particularly from the Christian completion. Therefore amongst all the

standpoint, is its teaching concerning varieties of the universe nothing should be so revered as Law or so honored as virtue.

Teh or virtue. This word of supreme

significance is joined, as it should be, with

To thus revere Law and honor virtue does

not come through any command, but ever

Tao or Law. The last quotation made arises spontaneously. Hence the saying

under the previous section shows the that Law germinates, whilst virtue nourgradation of thought as understood by ishes, brings up, feeds, brings to completion Taoist thinkers, namely, God, and then and maturity, rears and protects. To Law, and then complete moral character bring into being, but not to own, to act butsummed up in the two words Tao and not to rely on one's action, to raise up but

Tek, or Law and virtue. The two ideas, not to domiifate: this is called profound virtue.

Law and virtue, are linked together so Thus the origin of all the various inseparably that in thinking of the one we must think of the other. forms of virtue, as the origin of the material universe, is eternal Law, but The Chinese language has no two words in more frequent use than Tao and virtue, once produced, goes on forever, both in its task of developing to comTeh-Law and virtue-and they are generally combined to mean moral and pletion all human character and in its religious truth, and sometimes religion. various operations, from beginning to They represent the spiritual and inner end, of correct soul-training.

As Tao or Law has within itself a side of religion, while Chiao or teaching, as used in Confucianism, represents the distinction-the divine and the human,

scholastic or outward side. According the ineffable and the nameable-so to Taoism virtue is the working and virtue has a distinction-the superior manifestation of Law. Greater than

and the inferior. The great teacher,

this material world as an illustration of

after expressing this inner distinction, goes on to show the relation of Law to

Law is virtue. The term used is a com-

all the virtues in the following language: prehensive one, including all the virtues.

The word virtue used with the word

"In losing Law, virtue is lost. In losing brotherly love is lost. In losing Law is viewed as so important thatvirtue, the brotherly love, righteousness is lost. In two together form the title of the great

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84 THE BIBLICAL WORLD

losing righteousness, the sense of protion, preserve unalloyed tranquillity." priety is lost." From we that And again, this "In returning to see the root, every virtuous action be traced this is called must tranquillity."

By this is meant thatsummed a basic element of virtue back to eternal Law, upis in the eternal God.

tranquillity.

Nothing is more important, in the In another section the great teacher Taoist conception, than character satu- says: " I understand the advantages rated with virtue, which in turn is the of inaction [i.e., non-assertion]. Few truest expression of the voice of God, indeed realize the instruction of silence, speaking imperatively in every human and the advantage of inaction."

Still another section imparts instrucsoul. Every virtuous characteristic is attainable only through the possession tion contrary to the usual opinion of of the essence of virtue, which is in men: "In the pursuit of Tao or Law perfect accord with unchanging Law or one is willing to decrease, until he reaches the mind of the Infinite. So the Chrisa state of non-action. By non-action tian Scriptures: "Every good and per-there is nothing but can be done. To fect gift cometh down from the Fatherwin the Empire, one must always be free of much doing. He who is a busyof lights with whom there is no variablebody can never win the country."

This quality of putting one's self into 3. Closely connected with this teaching concerning the supremacy of virtuea state of quietness, but subject to higher is the cognate teaching concerninginfluences, is taught again in these words: placidity or passiveness. The teaching"Practice non-action; do the silent deed; ness, neither shadow of turning."

have ambition to be without ambition; is unique and full of the highest truth turn small things into great; make much and greatest value. There are many

references in the Taoist classic.

out of little.'

Thus, from the section containing our The sage or holy man, according to Taoism, is different from the Confucian last citation, there may be taken these lofty conceptions: "'Superior virtue isconception. Lao-tse says: "The holy non-virtue [i.e., does not attempt to beman abides bynon-assertion in his affairs, virtuous]. Hence it is real virtue. In- and practices the lessons of silence." ferior virtue is bound not to lose virtue Chuang-tsu, the disciple of Lao-tse, [or does not lose sight of virtue]. Hence adheres to the same idea, though not it never becomes real virtue. Superioremphasized to the same degree. We cite virtue is simply non-action, never striv- one of his sayings: ",What is Tao or

ing to act. Inferior virtue is action,Law

? There is the Law of heaven and

the Law of man. Inaction and compliIn Taoism there is used a word ance form the Law of heaven; action and entanglement the Law of man. The almost as frequently as the words which we translate Law and virtue. The word Law of heaven is fundamental, the again and again striving to act."

means tranquillity, stillness, quiescence.Law of man is accidental. The distance

which separates them is vast. Let us all Here is one of the sayings tersely extake heed thereto." pressed, "Attain to complete abstrac-

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TAOISM, AN APPRECIATION 85 Thus if man conforms to the Law of

converse of such teachings as these

heaven, he will aspire after passivity,of the Chinese mystic, but a choice elenon-assertion, freedom from useless exer-ment in Christianity through all the tion and troublesome meddlesomeness.

ages has drawn instinctively to this

meditative aspect of spiritual religion, He will regard as nothing his own deeds, has made use of retreats, and has cultiand give full play to the inner working of the Law of the ages and the spirit of vated self-abasement that "God may be the Infinite.

all and in all." In fact the best type of thought and life is in close By a process of non-action, i.e., Christian by

agreement with this fundamental teachnot forcing one's self to do a thing, one ing of Taoism. is able to do most. By striving, one

fails to reach the best results-this is the

4. A fourth reason for appreciating lower form of virtue. By submitting Taoism is that it teaches that modesty one's self to the internal operations ofand reserve are superior to ostentation

Law the greatest results are reached--and display. This self-abasement is this is the higher form of virtue. It but an element in placidity and nonis by dependence on infinite power,action, as they in turn are a form of virrather than by self-assertion or personal tue. Lao-tse says: "Who tiptoes, tot-

exertion, that heaven finds scope for ters. Who straddles, stumbles. The self-displaying man cannot shine. An As with the individual, so with gov-egotistic man is not distinguished. One ernment. The best way to rule a peoplewho praises himself has no merit. The

carrying out action in the soul.

is by having few enactments and by silentself-conceited cannot excel." The idea influence that avoids stirring up opposi- is that one must hide himself under the

tion. Thus Lao-tse says: "The method cover of Law and virtue, which are perof universal Law is to work silently, and fect, satisfying, eternal, and pervasive. by this method everything is done by The one who pushes himself forward and under Law." If kings and rulers is likely to diminish the glory and could only observe this, the whole world effectiveness of the Supreme and Infinite. could be transformed.

This is like the Christian saying, "He

This feature of quietness is a great that is first shall be last."

One more saying of Lao-tse, very expression, "In quietude and in con-similar to the one already quoted, still fidence shall be your strength." Thefurther substantiates this truth: "The true Taoist is the opposite of a busybody. Holy K1an embraces unity and becomes

charm of Taoism. It is like the biblical

He does not intermeddle in the affairs

the world's model. He is not self-

of others, but he persuades others and displaying, and thus he shines. He is enjoins on himself to submit to the not egotistic, and thus he is distin-

true path and the inner law of the guished. He does not praise himself,

Perfect One.

and thus he has merit. He is not self-

conceited, and thus he excels." These Modern Christianity, with its institutionalism and many organizations,are sentiments closely allied with the societies, and committees, is rather the sayings of Christ, and we may well say,

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86 THE BIBLICAL WORLD

"They are hardspises to hear."

None the them.

Hence, he who follows the laws of the universe hastruths. nothing to less they are great spiritual

5. A fifth teaching which every Christian can appreciate is that it is the

do with them. Soldiers are instruments

of ill omen, they are not agents for the

weak who are to conquer the strong. Princely Man. Only when it is unavoidable does he use them. What he One of Lao-tse's sayings is this: "In the world nothing is so delicate and prizes most is quiet and peace. He will flexible as water, yet for attacking that not praise a victory. To praise a vicwhich is hard and strong, nothing sur- tory means to rejoice in the slaughter of

passes it. There is nothing that can men.' Farther on in the same section take its place. The weak conquer the he adds: "The slayer of multitudes strong, the tender conquer the hard. should bitterly weep and lament."

These remarkable, most unusual, wellEveryone knows this, but no one practices it." This is like the saying of the nigh unbelievable, teachings of the apostle Paul, "God chose the weak great Taoist teacher stand forth with things of the world that he might put to distinctness, a message to the world as shame the things that are strong, and well as to China. The very last senthe base things of the world, and the tence in the Taoist classic sums it all things that are despised did God choose, up in these words: " The Law of the yea, and the things that are not, that holy man is to act but not to strive." he might bring to naught the things While elsewhere the idea is one of that are." This teaching fits in with non-action, the idea here seems to be the two previous ones concerning quiet- that while non-action is the ideal, yet ness and self-effacement, non-action and

if one must act, he must not go so far as

to strive; or possibly the idea is, that

modesty.

6. This exaltation of weakness over

while the holy man-a model to all

all brute force, of the delicate overothers-must place himself in a state of passivity, full scope is given to the hardness, fits in with the sixth feature

of Taoism, viz., that peace is betterLaw of heaven to act in and through him, but never to the extent of strife, than strife. There are several passages illustrating this idea. One is asstruggle, or warfare. follows: "He who by the aid of eternal We seem to hear the words of the Law assists the ruler of men, does not ancient Hebrew prophet, as he looked rely on arms to conquer the world.forward to the Coming One: "He shall not strive nor cry aloud." We Where armies are quartered, there seem to face in another form the gentle, briars and thorns grow up. After a great war there comes the year of forgiving spirit of Christ--the great famine. r good man is determined, Logos appearing in China before he and goes no farther. He ventures not appeared in Judea.

7. A seventh attractive feature of to take by force."

Again Lao-tse says: "Even beauti- Taoism is that it teaches our duty to be

ful arms cannot make them auspicious good to all. Thus Lao-tse says: "The weapons. Even inanimate Nature de- good I meet with goodness, the bad

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TAOISM, AN APPRECIATION 87

I also meet with goodness; from earthgoodness into the greater is power and happier conditions of God's great universe. fulness, and the faithless I meet with faithfulness. Faithfulness is virtue."

9. The last feature of Taoism wh Thus Christ in many ways taught that the Christian can appreciate is tha

virtue. The faithful I meet with faith-

we should love those who hate as well

who does right-he who follows Law

as those who love, even as God's love possesses virtue-need fear no har goes forth to the good and the bad alike.

"Venomous reptiles do not sting Lao-tse in one clause of only four characfierce beasts do not seize him, bir

prey do not strike him." ters says we should "requite hatred with virtue," like the biblical saying, "Recom- Chuang-tsu has also words of cons pense evil with good." tion for the good man in the fac This teaching is the highest form ofthreatened danger: "The man of

all human teaching; it brings the Law fect virtue cannot be burnt by fire which governs God into the activities of drowned in water, nor hurt by f

man-God's grace and man's love, unior sun, nor torn by wild bird or b

versal in their scope, without discriminaHappy under prosperous and adve circumstances alike, cautious as to w tion or partiality.

8. An eighth attraction is the teachhe discards and what he accept ing concerning immortality, shown nothing in can harm him." one sentence in Lao-tse's classic, viz.: Many passages in the Scriptur in the Psalms, have the "One may die but not perish-thisespecially is everlasting life." In many ways Taolesson of hope and confidence. He

ism has brought to human heartsdoes a the will of God has God's

tection and need fear no harm. Thus feeling of satisfaction by the hope per-

the psalmist has spoken his message of petually taught of life after death, life immortal, and life with a spiritualized consolation, which has stayed the souls of martyrs: "There shall no evil befall body.

The Taoist looks forward to the thee, neither shall any plague come nigh dwelling of the immortals; the Christhy tent, for he shall give his angels tian looks forward to eternal life. The charge over thee, to keep thee in all thy Taoist believes that through proper ways. They shall bear thee up in their training life becomes perpetual; the hands, lest thou dash thy foot against a Christian realizes that time is only stone. a Thou shalt tread upon the lion

adder; the young lion and the part of eternity, and that death is only and a passing from a lower form of existenceserpent shalt thou trample under thy feet." to a higher. Both Taoism and Christianity have the hope of immortality These nine specifications of Taoist and the thought of a spiritual body teachings cannot but awaken surprise transformed from this body of flesh and and admiration in the thought of the

blood, of animal passions, and restricted Christian and particularly of the Chris-

capabilities. Both are cheered by the tian missionary. The Christian should belief that in the future life one passes give thanks to God for thus imparting

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88 THE BIBLICAL WORLD

the the followers of Lao-tse, as in the so many truths in to people of Chi

of Christ, our admiration through all thesefollowers centuries of the goes past.

forth to both and Christ,in and Lao-tse as a person is Lao-tse wrapped

in perfect confidence thatha uncertainty, but we a believe benign influence

flowed forth from his life,ormade their goodness, grace, or articula truth, or

gentleness, all come God, "to in his words, which form a from gem in literature. Whatever be the defects whom be all the glory."

Chin

RIVAL INTERPRETATIONS OF CHRISTIANITY II. MYSTICISM GEORGE CROSS, PH.D. Professor of Systematic Theology in Rochester Theological Seminary, Rochester, New York The transition from Catholicism to

gone so far as to seek to divide the terri-

tories of the earth among its faithful mysticism seems at first so sharp that it is almost as if one had entered into a

different world. Catholicism stands out

servants.

Mysticism, on the contrary, loves

against the sky-line of life in such massive retirement. It seeks to dwell within the secret recesses of the soul. It form that it commands the attention and

anxious regard even of those who are cherishes secluded and lonely place without serious interest in religion. It where it may give itself to meditatio seeks to lay its hand on the helm of and aspiration undisturbed. It stighuman life and to direct all affairs down matizes worldly ambition and worldly to the smallest details, in order that power as vain, and cherishes instead the humanity may reach the eternal harbor. inner contemplation and vision of the It glories in the outward marks of great- heavenly. It scorns material and fleshly ness and symbols of authority-vast things while it revels in the unseen and buildings, powerful organizations of worships in the spirit. Catholicism and men, priests robed in splendor, pompous mysticism seem to be in direct antithesis. processions, mysterious pantomimes, and On closer analysis, however, it may turn

gorgeous liturgies-all calculated to

out that there comes into view such a

impress and subdue even the most rebel- close affinity between them that we are

lious. It shrinks not from calling upon unable any longer to regard mysticism

armies and navies to do battle for its

merely as a reaction against Catholicism, cause and to destroy its foes. It hasbut to see in it one of the chiefest sup-

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