Rural Christians and Confucian Ethics——A Case on Church of Li Village

Li Huawei

The book examines the different manifestations and expressions of establishing relationships of the self, the five cardinal relationships and those beyond the five by Christians and non-Christians in the Li Vil-lage.

Transformation of ethics is closely connected to changes of the self. As the patriarchal society declines and families become more centralized, individualism and egocentricity grows. The self, traditionally perceived as part of the clan genealogy and family continuity, becomes alienated as an atom-like individual without public virtues. In an environment where moral authorities and pressure from a moral public are absent, such individuals are bound to break the lowest permissible ethical level, resulting in a morally out-of-control situation.

The case of Li Village reveals an alarming picture concerning filial piety. Confucian filial piety has lost its foundation and exists in a latent state, waiting to be activated. Compared to disobedient behaviors of non-Christians, Christians in Li Village are more filial. Guided by Christian ideas of a new self, sanctifying and distinguishing oneself from worldly people, Christians emphasize filial piety, which, however, is founded on a Confucian base. The paradox is that rural Christianity in fact acts as the tool to activate Confucian ethics. It activates and changes Confucian ethics at the same time.

Christianity is more resourceful that Confucianism when we consider ethics beyond the five cardinal relationships. Christian leader in the Li Village set the boundary for Christians bya variety of management techniques such as descriptions of the devil, spiritual movements, categorizing Christians and setting examples. After Christianity was introduced, brethren trust based on faith can even be extended to Christians who have never met each other before, thus es-tablishing a new type of interpersonal relationship which transcends the five cardinal. Christians developed a spirit of compassion and tolerance which gradually changed some social interaction norms in the local area. Christians in Li Village have set up new ethics of civil engagement besides the traditional public participation ethics. Internally, the church can develop habits of cooperation and public service; externally, it helps to cultivate a sense of national identity. To a certain extent, the village church becomes a public social organi-zation.

The author has found that the establishment of Christians'new self is the foundation of their practicing filial piety, changing social interaction norms and civil engagement. Concepts of“sanctifying oneself”, “fear of dishonoring Jesus”and“to be salt and light”drive them to perform ethical deeds. However, Christianity doesn't shape Christians'lives in an all-around manner as Max Weber described. The logic of“difference from the world”applies only to behaviors of filial piety and civil engagement by good deeds. It has not covered behaviors such as family planning, giving gifts, and so on.

Influenced by Christian ideals, Christians in the Li Village try to set themselves apart from the world, and their behaviors guided by such a desire indeed distinguish them from non-Christians. The difference in turn becomes a marker for self—and group identity. Thus, Christians are perceived to be different from non-Christians concerning filial piety, social interaction and civil engagement. It is a“self-fulfilling prophecy”.

Key Words: self, five cardinal relationships, civil engagement, difference from the world, self-fulfilling prophecy