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figures and heroic saints.” 13
But it should be noted that this time of Buddhist growth in China,
including the move away from the earlier time to superstition and mythology, began about 700
years after Buddha’s death, and extending to over 1100 years afterwards by the end of this
period.
Another example is that of highly influential Chinese teachers Confucius and Lao Tzu
(Taoism), who definitely exerted tremendous ethical, social, political, and cultural influences on
their students and societies. This was especially true of Confucianism. However, these teachers
were not theologians. 14
To place some of their teachings in a somewhat similar cross-cultural
context, many of their aphorisms can be a bit reminiscent of the Jewish Book of Proverbs.
In least for earlier forms of both Confucianism and Taoism, Bahm points out that, “there
is nothing prior to, other than, or outside of, Nature to influence it.” Thus, “Nature acts
naturally, or in accordance with its own nature.” So, “Tao or Nature is naturalistic.” Further,
“Tao is impersonal. . . . there is nothing supernatural in Tao and nothing superior to Tao.” For
instance, nature cannot be acted upon or changed, such as by prayer (Tao Teh King 56). Both
Confucius and Lao Tze were naturalistic, humanistic, and, “Neither appealed to a God or any
other principle outside the process.” 15
Similarly to what occurred in Buddhism, however, Frazier adds more details. In their
early texts, “Confucius is treated as a normal human being and no extravagant claims are made
concerning his origin or his success in life.” But similarly to what happened in Buddhism, “In
later Confucian texts, Confucius is represented as a superhuman teacher” and dignified above the
13 Readings in Eastern Religious Thought, Vol. 3: Chinese and Japanese Religions, ed. by Allie M. Frazier
(Philadelphia: Westminster, 1969), “The Religions of China,” 25-27.
14 Lao Tzu, Tao Teh King, Interpreted as Nature and Intelligence, ed. by Archie Bahm, Second ed. (Albuquerque,
N.M.: World Books, 1986), 77.
15 These quotations are taken, respectively, from Bahm’s commentary in Tao Teh King, 77, 85, 78, 80, 114-115; cf.
also the further comments on 78, 80, 102, 107; 131.
15