The writer is the Abbot of Nong Chan Temple in Taiwan. He wrote the following article in the Global News Monthly, a respected Taiwanese news magazine recently, expressing his views on the possible developmental trends of religions in the coming century, and hoping that there will be greater religious harmony for the good of mankind.
I do research on religious history and comparative religion. In our evolution from tribes to the societies of today, mankind has never been able to forsake religion. Mankind has a basic need for religion because there is a weaker side to the human nature. From this point of view, I will examine the role of religion in the next century with detachment.
Religion will continue to evolve. In spite of the advance in technology, mankind will never be able to grasp and control the overall development of nature and human society. Individuals are also often besieged by involuntary and inexplicable feelings. Therefore, religion will never disappear.
In the 18th century, following the emergence of rationalism in the West, materialism and atheism began to spread, so much so that even some philosophers went as far as to proclaim that “God is dead.” Even then, Catholicism and Protestantism, which have been constantly adapting to changing environment, have not been reduced to non-existence by these external pressures.
Eastern culture, especially Chinese culture, is quite unique. In the evolution of Chinese culture, the norm had always been the interaction and intermingling of Confucianism and Taoism. Religion was just a folk activity, not the mainstream culture in society. After Buddhism spread to China, it was embraced by the gentry classes of the Tang Dynasty and for a while, it became the mainstream. But after the rise of neo-Confucianism in the Song and Ming Dynasties, Buddhism, together with Taoism, was relegated to the wilderness.
But the human heart needs religion. The common people in China were never guided by any “national religion”。 This, coupled with the need to comprehend matters relating to life and death, gods and demons, resulted in a form of polytheism where everything could be worshipped. Even human beings could become gods. For example, Chinese folk heros such as Guan Gong, Zhuge Liang and Yue Fei. This is impossible in the Christian West. How can President Roosevelt become a god？
This phenomenon proves that human society needs religion. I found an interesting phenomenon in today's advanced technological world. Students of science and technology accept religion more readily perhaps because they have less complex outlook in life. Students of literature and history, may have stronger intellectual leanings, often study religion as an intellectual pursuit. Therefore, they may accept religion less readily. For instance, scholars like Mou Zongsan and Xiong Shili have studied the Buddhist sutras intensively, but they have not embraced Buddhism.
It is hoped that in the future, the gap between mankind's rational （scientific） and emotional developments can be bridged or smoothened by religion, thus giving rise to a balanced human society. We all understand that over-development of any forces will result in disaster. Religion needs the critique of science to prevent it from becoming overly dominant.
There should be science in religion, and religion in science. In the West, they have Doctors of Philosophy, Doctors of Medicine, but no Doctors of Science. This is very interesting. The impact of and challenges posed by technology vary among different religions. Take for instance cloning. In Buddhism, cloning is comprehensible and does not come into conflict with the religion. This is because central to Buddhist thought is the concept of the “emptiness”。 Everything in the world is cause and effect. There are no fixed outward forms, neither are there absolutes in value systems.
Therefore, who is to say that pregnancy must precede the birth of a child？ All science has done now is to let human beings reproduce without sexual intercourse, but we still need the womb. There may come a day when it can be done even without the womb.
Such a development creates a huge impact on Catholicism and Protestantism in the West, because this is in direct conflict with the doctrine that “man is created by God”。
They would have to make some adjustments or provide some explanations.
Because of the impact and evolution of these trends and phenomena, a “World Religion” may appear in the next century, amalgamating the major religions of today's world. Tricycle, a magazine in the United States, is advocating this view. Judaism, Christianity and Buddhism would form the core, but other religions would not be excluded.
Some of my disciples are pastors. In church, they preach, wear their priestly vestments or conduct Mass. But in the Zen meditation hall, they would meditate on the Zen, and they have even achieved advanced levels of meditation.
From their point of view, there are no conflicts. In Christianity, God is a specific entity, but the “God” of Zen Buddhism is “emptiness”。 Under their leadership, their congregation would gradually understand the “emptiness”, and then be led to meditate on the Zen. The Pope in the Vatican would never agree to this, but nothing can be done about it.
These people are now mostly in the US. They can be considered the pioneers. As this trend continues to develop, people from other places would join in. Perhaps this would become the major religious trend in the next century.
下世紀(jì)也許會(huì)出現(xiàn)“世界教”
我是研究宗教史、比較宗教的。人類從部落社會(huì)發(fā)展到現(xiàn)在,始終離不開宗教；因?yàn)槿诵杂写嗳醯囊幻?它對(duì)宗教有基本的需求。從這個(gè)觀點(diǎn),我以平常心看待宗教在下個(gè)世紀(jì)的角色。
它還是會(huì)發(fā)展下去,不管科技文明多么發(fā)達(dá),人類一樣無(wú)法掌握自然與整個(gè)社會(huì)的總體發(fā)展,個(gè)人更常有身心不由己的感覺(jué),因此宗教不會(huì)消失。
西方從18世紀(jì)理性主義抬頭,發(fā)展唯物論、無(wú)神論,還有哲學(xué)家說(shuō)“上帝已死”,但不斷調(diào)適的天主教與基督教也沒(méi)有被壓縮得消失。
以東方文化來(lái)說(shuō),尤其漢民族,是很特別的。在中國(guó)文化的演變里,一直是儒、道交替互用,宗教只是民俗活動(dòng),從未成為社會(huì)主流文化。佛教傳入中原以后,一度被唐朝的士大夫接受,成為主流。但宋明理學(xué)興起,佛教被劃為與道教同屬的活動(dòng),一起被打入山林退隱了。
但人心是需要宗教的。中國(guó)民間沒(méi)有“國(guó)教”的引導(dǎo),卻又對(duì)生死鬼神之事有需要,于是變成多神教,什么都拜；連人都可以變神,像關(guān)公、孔明、岳飛就是。這在基督教盛行的西方是不可能的；羅斯?？赡艹蔀樯駟?？
這些現(xiàn)象在在證明人類社會(huì)需要宗教?？萍及l(fā)達(dá)的今天,我觀察到一個(gè)有趣的現(xiàn)象：學(xué)理工的人比較容易接受宗教,可能因?yàn)樗麄儽容^單純；但學(xué)文史的人可能有一種知識(shí)分子的習(xí)性,把宗教當(dāng)學(xué)問(wèn)來(lái)研究,反而不易接受宗教。例如牟宗三、熊十力,他們對(duì)佛教經(jīng)典鉆研頗深,可是不會(huì)信教。
展望將來(lái),宗教可以成為人類理性（科學(xué)）發(fā)展與感性發(fā)展很好的橋梁和潤(rùn)滑劑,使人類社會(huì)得到平衡。因?yàn)槲覀兌剂私?任何一股力量如果過(guò)度發(fā)展,都會(huì)有災(zāi)難；宗教也需要科學(xué)的批判,否則就獨(dú)霸了。
應(yīng)該宗教中有科學(xué)、科學(xué)中有宗教。在西方,他們有Doctors of Philosophy、Doctors of Medicine,就是沒(méi)有 Doctors of Science ,這是很有趣的。而科技對(duì)各個(gè)宗教的沖擊、挑戰(zhàn)也不同。例如復(fù)制人,這在佛教是可以了解、不沖突的；因?yàn)榉鸺抑v空性,一切事物都是因緣合和,既沒(méi)有固定的外相,也沒(méi)有絕對(duì)的價(jià)值。
所以說(shuō),人為什么一定要懷胎十月生？現(xiàn)在科學(xué)的發(fā)展,只不過(guò)使人類可以不透過(guò)性關(guān)系而繁殖下一代。但還要子宮,以后可能連子宮都不需要了。
但是這個(gè)發(fā)展對(duì)西方的天主教與基督教就有大沖擊,因?yàn)闋可娴健吧系墼烊恕钡亩x。他們必須做一些調(diào)整適應(yīng)或解釋。
正因?yàn)檫@種趨勢(shì)和現(xiàn)象的沖擊、演變,下世紀(jì)也許會(huì)出現(xiàn)一個(gè)“世界教” ,統(tǒng)合目前世界上的大宗教派系。美國(guó)有個(gè)叫《三輪》（Tricycle）的雜志,就在鼓吹這個(gè)觀念,他們主要以*教、基督教和佛教為主,但不排斥其他宗教。
我有一些弟子的身分是牧師,他們?cè)诮烫美?只傳道,穿牧師的制服、或望彌撒；但在禪堂里,就只說(shuō)禪,而在禪修功夫非常精進(jìn)。
對(duì)他們而言,這是不沖突的,因?yàn)樵诨浇?上帝是個(gè)具像,而禪的“上帝”是空性。由他們引導(dǎo)的教友,若能漸漸了解空性,就再引導(dǎo)他們?nèi)攵U修。梵蒂岡的教宗是不贊成這樣的,但也沒(méi)辦法。
這些人現(xiàn)在主要在美國(guó),算是先鋒,若再繼續(xù)發(fā)展,會(huì)有其他地方跟進(jìn),也許在下世紀(jì)就會(huì)形成宗教界的大趨勢(shì)。
I do research on religious history and comparative religion. In our evolution from tribes to the societies of today, mankind has never been able to forsake religion. Mankind has a basic need for religion because there is a weaker side to the human nature. From this point of view, I will examine the role of religion in the next century with detachment.
Religion will continue to evolve. In spite of the advance in technology, mankind will never be able to grasp and control the overall development of nature and human society. Individuals are also often besieged by involuntary and inexplicable feelings. Therefore, religion will never disappear.
In the 18th century, following the emergence of rationalism in the West, materialism and atheism began to spread, so much so that even some philosophers went as far as to proclaim that “God is dead.” Even then, Catholicism and Protestantism, which have been constantly adapting to changing environment, have not been reduced to non-existence by these external pressures.
Eastern culture, especially Chinese culture, is quite unique. In the evolution of Chinese culture, the norm had always been the interaction and intermingling of Confucianism and Taoism. Religion was just a folk activity, not the mainstream culture in society. After Buddhism spread to China, it was embraced by the gentry classes of the Tang Dynasty and for a while, it became the mainstream. But after the rise of neo-Confucianism in the Song and Ming Dynasties, Buddhism, together with Taoism, was relegated to the wilderness.
But the human heart needs religion. The common people in China were never guided by any “national religion”。 This, coupled with the need to comprehend matters relating to life and death, gods and demons, resulted in a form of polytheism where everything could be worshipped. Even human beings could become gods. For example, Chinese folk heros such as Guan Gong, Zhuge Liang and Yue Fei. This is impossible in the Christian West. How can President Roosevelt become a god？
This phenomenon proves that human society needs religion. I found an interesting phenomenon in today's advanced technological world. Students of science and technology accept religion more readily perhaps because they have less complex outlook in life. Students of literature and history, may have stronger intellectual leanings, often study religion as an intellectual pursuit. Therefore, they may accept religion less readily. For instance, scholars like Mou Zongsan and Xiong Shili have studied the Buddhist sutras intensively, but they have not embraced Buddhism.
It is hoped that in the future, the gap between mankind's rational （scientific） and emotional developments can be bridged or smoothened by religion, thus giving rise to a balanced human society. We all understand that over-development of any forces will result in disaster. Religion needs the critique of science to prevent it from becoming overly dominant.
There should be science in religion, and religion in science. In the West, they have Doctors of Philosophy, Doctors of Medicine, but no Doctors of Science. This is very interesting. The impact of and challenges posed by technology vary among different religions. Take for instance cloning. In Buddhism, cloning is comprehensible and does not come into conflict with the religion. This is because central to Buddhist thought is the concept of the “emptiness”。 Everything in the world is cause and effect. There are no fixed outward forms, neither are there absolutes in value systems.
Therefore, who is to say that pregnancy must precede the birth of a child？ All science has done now is to let human beings reproduce without sexual intercourse, but we still need the womb. There may come a day when it can be done even without the womb.
Such a development creates a huge impact on Catholicism and Protestantism in the West, because this is in direct conflict with the doctrine that “man is created by God”。
They would have to make some adjustments or provide some explanations.
Because of the impact and evolution of these trends and phenomena, a “World Religion” may appear in the next century, amalgamating the major religions of today's world. Tricycle, a magazine in the United States, is advocating this view. Judaism, Christianity and Buddhism would form the core, but other religions would not be excluded.
Some of my disciples are pastors. In church, they preach, wear their priestly vestments or conduct Mass. But in the Zen meditation hall, they would meditate on the Zen, and they have even achieved advanced levels of meditation.
From their point of view, there are no conflicts. In Christianity, God is a specific entity, but the “God” of Zen Buddhism is “emptiness”。 Under their leadership, their congregation would gradually understand the “emptiness”, and then be led to meditate on the Zen. The Pope in the Vatican would never agree to this, but nothing can be done about it.
These people are now mostly in the US. They can be considered the pioneers. As this trend continues to develop, people from other places would join in. Perhaps this would become the major religious trend in the next century.
下世紀(jì)也許會(huì)出現(xiàn)“世界教”
我是研究宗教史、比較宗教的。人類從部落社會(huì)發(fā)展到現(xiàn)在,始終離不開宗教；因?yàn)槿诵杂写嗳醯囊幻?它對(duì)宗教有基本的需求。從這個(gè)觀點(diǎn),我以平常心看待宗教在下個(gè)世紀(jì)的角色。
它還是會(huì)發(fā)展下去,不管科技文明多么發(fā)達(dá),人類一樣無(wú)法掌握自然與整個(gè)社會(huì)的總體發(fā)展,個(gè)人更常有身心不由己的感覺(jué),因此宗教不會(huì)消失。
西方從18世紀(jì)理性主義抬頭,發(fā)展唯物論、無(wú)神論,還有哲學(xué)家說(shuō)“上帝已死”,但不斷調(diào)適的天主教與基督教也沒(méi)有被壓縮得消失。
以東方文化來(lái)說(shuō),尤其漢民族,是很特別的。在中國(guó)文化的演變里,一直是儒、道交替互用,宗教只是民俗活動(dòng),從未成為社會(huì)主流文化。佛教傳入中原以后,一度被唐朝的士大夫接受,成為主流。但宋明理學(xué)興起,佛教被劃為與道教同屬的活動(dòng),一起被打入山林退隱了。
但人心是需要宗教的。中國(guó)民間沒(méi)有“國(guó)教”的引導(dǎo),卻又對(duì)生死鬼神之事有需要,于是變成多神教,什么都拜；連人都可以變神,像關(guān)公、孔明、岳飛就是。這在基督教盛行的西方是不可能的；羅斯?？赡艹蔀樯駟?？
這些現(xiàn)象在在證明人類社會(huì)需要宗教?？萍及l(fā)達(dá)的今天,我觀察到一個(gè)有趣的現(xiàn)象：學(xué)理工的人比較容易接受宗教,可能因?yàn)樗麄儽容^單純；但學(xué)文史的人可能有一種知識(shí)分子的習(xí)性,把宗教當(dāng)學(xué)問(wèn)來(lái)研究,反而不易接受宗教。例如牟宗三、熊十力,他們對(duì)佛教經(jīng)典鉆研頗深,可是不會(huì)信教。
展望將來(lái),宗教可以成為人類理性（科學(xué)）發(fā)展與感性發(fā)展很好的橋梁和潤(rùn)滑劑,使人類社會(huì)得到平衡。因?yàn)槲覀兌剂私?任何一股力量如果過(guò)度發(fā)展,都會(huì)有災(zāi)難；宗教也需要科學(xué)的批判,否則就獨(dú)霸了。
應(yīng)該宗教中有科學(xué)、科學(xué)中有宗教。在西方,他們有Doctors of Philosophy、Doctors of Medicine,就是沒(méi)有 Doctors of Science ,這是很有趣的。而科技對(duì)各個(gè)宗教的沖擊、挑戰(zhàn)也不同。例如復(fù)制人,這在佛教是可以了解、不沖突的；因?yàn)榉鸺抑v空性,一切事物都是因緣合和,既沒(méi)有固定的外相,也沒(méi)有絕對(duì)的價(jià)值。
所以說(shuō),人為什么一定要懷胎十月生？現(xiàn)在科學(xué)的發(fā)展,只不過(guò)使人類可以不透過(guò)性關(guān)系而繁殖下一代。但還要子宮,以后可能連子宮都不需要了。
但是這個(gè)發(fā)展對(duì)西方的天主教與基督教就有大沖擊,因?yàn)闋可娴健吧系墼烊恕钡亩x。他們必須做一些調(diào)整適應(yīng)或解釋。
正因?yàn)檫@種趨勢(shì)和現(xiàn)象的沖擊、演變,下世紀(jì)也許會(huì)出現(xiàn)一個(gè)“世界教” ,統(tǒng)合目前世界上的大宗教派系。美國(guó)有個(gè)叫《三輪》（Tricycle）的雜志,就在鼓吹這個(gè)觀念,他們主要以*教、基督教和佛教為主,但不排斥其他宗教。
我有一些弟子的身分是牧師,他們?cè)诮烫美?只傳道,穿牧師的制服、或望彌撒；但在禪堂里,就只說(shuō)禪,而在禪修功夫非常精進(jìn)。
對(duì)他們而言,這是不沖突的,因?yàn)樵诨浇?上帝是個(gè)具像,而禪的“上帝”是空性。由他們引導(dǎo)的教友,若能漸漸了解空性,就再引導(dǎo)他們?nèi)攵U修。梵蒂岡的教宗是不贊成這樣的,但也沒(méi)辦法。
這些人現(xiàn)在主要在美國(guó),算是先鋒,若再繼續(xù)發(fā)展,會(huì)有其他地方跟進(jìn),也許在下世紀(jì)就會(huì)形成宗教界的大趨勢(shì)。