Traditional Confucian Values Make Sense

Urban Life Training Newsletter-April-2021

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Cheon Seong Gyeong 1023

If you love the members who have just joined, then they can quickly set the condition for indemnity. The reason the church is not able to make progress is because this is not being done. This is the reason why God said to love each other and live in harmony. (18-40, 1967.5.15)

Cheon Seong Gyeong 1241

God’s Blessing is absolutely public in nature. It is not just for an individual, family, nation, or even the world. God’s Blessing is for the whole universe. (15-67, 1965. 2.13


1. Confucian Ethics

Teachings of Rev. Sun Myung Moon

Many of Confucius’ teachings are close to the laws of Heaven. (31:292, June 4, 1970)
Confucianism teaches the principled way of human life. What is its central theme? “As all things proceed according to the way of Heaven through the stages of sprout, growth, harvest and [winter] storage, a person’s character develops by the principles of benevolence (jen), righteousness (i), propriety (li), and wisdom (chih).”23 People should cultivate their character by these principles and so accord with the Way of Heaven. Confucianism thus places character as the standard for the human being, but not necessarily love.
    People practice and cultivate benevolence, righteousness, propriety and wisdom in the context of the Three Bonds—[loyalty] between a king and his subjects, [filial piety] between parents and children, and [fidelity] between husband and wife—and the Five Moral Disciplines—closeness between parents and children, righteousness between a king and his subjects, distinction between husband and wife, order between elder an younger brothers, and trust between friends. (296:272, November 10, 1998)
According to Eastern thought, when two people are walking along a road, the older person should go first. Why? Because he came into the world first. There is an attempt to arrange human relationships according to the orderliness of nature. He who comes later walks behind; that which is higher is placed higher; and that which is lower is placed lower… By clearly establishing all relative positions, there is a sense of unchanging order. (168:252, September 27, 1987)
Confucianism teaches the Three Bonds and Five Moral Disciplines.24 The Five Moral Disciplines consist of: closeness between parent and child; righteousness between the king and his subjects; distinction between [husband and wife, order] between elder and younger; trust among friends. The Three Bonds refer to loyalty, filial piety and fidelity. All people should fulfill these essential values. 
Providentially, Confucius’ teaching was like the proclamation of the heavenly archangel. Through the elements of Confucian morality, Heaven sought to establish social conditions that would protect against Satan and set up a society resembling the external form of Heaven. (205:179, August 28, 1998)
Who is a son of filial piety? According to Confucianism, he attends his parents with his life out of his deep love for them. What is a loyal subject? He offers himself for the king’s service and even sacrifices his life for his king, who represents Heaven. (143:153, March 17, 1986)
Throughout Korean history, Confucianism taught the duty of filial piety. When the parents passed away, according to custom their children would mourn for three years while living in seclusion on a mountain. They truly had a heart to do so.
    What can the Korean people be proud of before the world? Regardless of their position and worldly success, when their parents passed away they abandoned everything to fulfill the duty of filial piety. Confucianism established this good tradition. It was in fact God’s preliminary education for the Korean people to go his way. There can be no objection to it. (181:217, October 3, 1988)
Our relationship with God should be a parent-child relationship. What is the nature of this relationship? It is a vertical relationship. The teachings of Confucianism provide a correct understanding.
    Our relationship with God our Father is as undeniable and indisputable as the relationship with our parents. We are our parents’ children: could either physical force or theoretical arguments persuade us otherwise? Likewise, the knowledge that we are born as sons and daughters of God our Heavenly Father cannot be contested by anyone. (198:298, February 5, 1990)
In our individual lives, shouldn’t we relate to Heavenly Father as filial children? As regards the national-level providence, shouldn’t we relate to Him as loyal subjects? The traditional Confucian values—the Three Bonds and the Five Moral Disciplines—make sense. Filial piety and loyalty towards Heavenly Father are based on these traditional values. We cannot be filial children to Heavenly Father if we are not first filial to our parents. We cannot be loyal subjects of Heavenly Father if we do not first demonstrate loyalty to our nation. (7:66, July 12, 1959)

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