Chinese culture can offer an alternative philosophy to explain Christianity which came about in a Greek culture. Early Christians had no choice but to explain their belief in Greek terms. Therefore, we have substance, essence and person etc. in Christian theology. Greek philosophy is analytic, i.e. breaking down a concept into its components. On the other hand, Chinese philosophy is holistic. Like Greek philosophy which is dualistic, materials and ideas. Chinese philosophy is also dualistic, ying and yang. I have in mind the philosophy of I-Ching. Greek philosophy favours ideas and despise materials which decay and change with time. Chinese philosophy embraces both ying and yang. Both ying and yang keep changing into each other. One is not better than the other.
The key concept of 易 has three distinct meanings, viz. changes, unchanging and simple. We see changes everywhere, but changes is an unchanging law. It is a simple law which incorporates all changes 易. A single concept is enough to encompass seemingly contradictory phenomena of perpetual changes and unchanging eternity. Of course, the philosophy of I-Ching has its limitations. It deals with changes in our everyday social and political life on earth. So far, I am not knowledgeable enough about the application of I-Ching in the transcendental sphere. Yet, I am confident that the philosophy of I-Ching is a promising tool in explaining some of the tenets of Christianity.
The Blessed Trinity and the dual nature of Jesus are the corner stone of Christianity. In Greek terms, there is one God in 3 Persons and Jesus is truly divine and human at the same time. Throughout the ages, even after the Nicaea and Constantinople Councils in the fourth century, theologians continue to wrestle with the theology of Trinity and Christology in order to find better articulations for these two basic mysteries.
Jesus once claimed that "I and the Father are one ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν" (John 10:30).
On the other hand, in the gospel reading today, we heard him say that "for the Father is greater than I ὅτι ὁ πατὴρ μείζων μού ἐστιν." (John 14:28).
Together, the two statements are contradictory. How do we harmonize them?
Of course, the two statements were made in different contexts and thus may not be contradictory after all. Jesus is telling us the inner life of the Godhead. He is saying that he and the Father are of one divinity. That does not necessarily imply that Jesus and the Father are identical. They must be two distinct entities or Persons. Otherwise, the Father would be crucified and killed together with Jesus on the cross!
We can find some other texts in the gospel to illustrate the distinction between the Father and the Son. For example, in Mark 13:32, Jesus told his disciples that of the day or hour of the end of the world, nobody knows, "not the angels in heaven, nor the Son, but only the Father." Therefore, both Jesus and the Father are divine, yet they are distinct.
Jesus is God's revelation. He shows us that God is love. In order to partake in the inner life of God, we must become LOVE ourselves to enter into a loving relation with God. Love is outgoing. Therefore, we must shake off our self-love in order to reach out to other people. Love demands self-sacrifice, like what Jesus has done for us all. Let us follow his example to love until it hurts.
These days, my aging parents are living with my family. This is rather challenging, yet enriching. As for me, I am given an opportunity to confront my weaknesses and the root of such failings. Spousal love and filial love are what I have at hand to handle all difficulties. May the risen Lord help me.
Dear Lord, may Your love kindle and inflame my being to a greater love of You and my family. Amen.
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