Comparison of Catholicism and Taoism

Zachary Jacobs

Catholicism and Taoism

Dr. Christopher Lammer-Heindel
11/24/12

Jacobs, p.1

Upon reading the Tao Te Ching, it is easy to pick out some striking similarities to that of
Catholicism. Each is represented in a way in which each is a religious institution of its own and
is guided by similar humanistic morals and rationales. Although easy to get caught up in
similarities, one must not forget that the core of each of these philosophical ideas varies greatly.
Much of this essays aim is to identify and produce evidence of similarities. Many other parts,
however, will highlight that these two concepts remain significantly different from one another.
Each, Catholicism and Taoism, will be showcased to display the foundation for each and then
compared to one another pick out the major areas of relation and differences. The first one
discussed will be Catholicism.
Catholicism remains the oldest and most established branch of Christianity. In its earliest
days Catholicism was the only form of Christianity. That is not to say it had all the traditions and
history of the Roman Catholic Church today. Catholic simply meant universal as in it
recognized and included all affiliates of Christianity of the time. The Roman Catholic Church did
not come about until there was disagreement and dispute amongst church officials of the time.
Christianity broke up into several branches which included Eastern Orthodoxy, Roman
Catholicism and Protestantism. Each of these branches holds similar fundamentally beliefs such
as God being the source of all power and righteousness, however, traditions and cultural aspects
vary in doctrinal and biblical writings and interpretations. To ask the question of why Roman
Catholic Christianity has lasted the longest and accumulated the most followers, over a billion
worldwide, one must examine the foundational practices and beliefs. An examination of core
Christian concepts first must be understood in order to lay a foundation for the specifics of
Roman Catholicism.

Jacobs, p.2

Christianity is a religious system that stemmed from Judaism. Jesus life, death and
resurrection are the foundation for Christians and where everything revolves around and relates
back to. Jesus, therefore, is the first and most important principle of any Christian branch or
denomination. The life, death and resurrection of Jesus each have its own special meaning and
place in history. Without one the other cannot exist. These must all be understood together rather
than separate, this means that Jesus was born in order to die so that he may be resurrected on the
third day and be seated at the right hand of the Father. Although, a broad line of reasoning, it is
the general principle of Christianity. The key to all of this is why everything had to happen: this
starts with the sin of man.
When God created man, He gave them free will. Rather than rule like a dictator and
control our every action he gave the ability to think of r ourselves and come to His love on our
own terms. The down side of this is sin. Sin is any action or thought that goes against the laws
God has given us and damages our relationship with Him. Since Adam and Eve were the first to
commit sin all human beings have been marked with original sin. That is not to say we are born
with sin but that we are born with the tendency to sin. Sin is punishable by God. Death was the
only way, before Jesus, that sins could be forgiven. The use of animal sacrifices was a common
practice among the people of the Old Testament. Since these were only temporary solutions to
the overall problem, ones best animals would repeatedly be killed each time he committed a sin.
To fix the solution permanently, God sent His only son to die for all of our sins, committed or yet
to be committed, and gave us all the opportunity to live forever in eternal salvation with Him.
Jesus was God in human flesh, the Lamb of God who came to take away the sins of the
world.1 Jesus Christ was born without imperfection, without original sin. This is why the virgin
1 Good News Bible. 2nd ed. New York City: American Bible Society, 1992. Print.

Jacobs, p.3

birth played a significant role. It seemed that sin was passed down from generation to generation
through man2 but since Jesus was conceived through Divine intervention he was not affected by
this. After his birth Christ lived out a life devoted to the teaching the people the proper ways to
pray and live out the best possible life. Jesus was and remains the ultimate role model of how to
live a true Christian life.3 In Christs life he fulfilled the prophecies of the Old Testament and was
the true Son of God, fully human while fully God, who gave us the ultimate commandment and
how we are to praise and worship God.
Jesus life was not over at His death, for His death was the sole purpose that we may live, that He
may conquer death and rise again. Throughout his life Jesus predicted his own death. He
references the death and resurrection and talks about the fulfillment of it all. His life prepared
and educated the people about the purpose of his teachings. He wanted to let the people know he
truly was the Son promised by God and was the perfect sacrifice for all of humanity. The
resurrection was the final sign to the people that he was in fact the Son of God. Dying and rising
again was to show that death had no grip of Jesus and that those who perish may rise again with
Christ. This is stated best by Paul in 1 Corinthians 15:13-14, 16-17 which he states the
resurrection is the basis of our faith and without all our preaching would be empty.
Once the establishment of Jesus and his teachings is understood it is easier to look at God
as merciful. God as a merciful ruler is another important Christian principle. Since the Old
Testament sometimes is interpreted as God being a not-so-kind leader of the people, one must
use both the New Testament as well as the Old Testament in order to understand. Jesus made it
2Good News Bible. 2nd ed. New York City: American Bible Society, 1992. Print.

3 Thomas H. Groome, 9.

Jacobs, p.4

very clear that God is first and foremost a God of fairness and love. Each person is given an
equal chance at salvation and is loved equally by God. When one comes to really believe this he
or she can see that everything God has done throughout the course of history, from the moment
of creation until the present, has been done because He loves us and is a merciful God.
In several accounts from the Old Testament we can see the works of God as punishing or
cruel, perhaps maybe unfair. He destroyed the cities of Sodom and Gomorrah, plagued the
Egyptians, flooded the entire earth, brought about mass confusion at the tower of Babel, plagued
the Egyptians, flooded the entire earth, brought about mass confusion at the tower of Babel, and
allowed Job to lose everything. Having strictly read these passages one would get the impression
that God is an evil tyrant. Only after we understand the words of Jesus do we see fairness and
mercy. In nearly all of these instances the people were using their free will going against the laws
of the Lord. People always had the choice of repentance but instead kept their backs to God. God
says that He will punish us as our deeds deserve.4 Indeed God will judge each of us on the last
day; however, we ultimately determine our fate. We especially see God as merciful when we
worship and praise Jesus, Gods only Son, for taking on all of the sin in the world and allowing
us eternal life. God is all powerful and all knowing. We will never fully understand Him.
Nonetheless we find hope in Jesus Christ who makes it clear that God only seeks out our love
and praise and will judge us fairly on the Judgment Day.
Although many of the Christian principles and beliefs sound nice, how can one believe
the validity of any of it and what credit does the Bible have in any of this? To answer this one
must come to know Scripture and how Christianity takes it to be the true Word of God. This is a

4 Good News Bible. 2nd ed. New York City: American Bible Society, 1992. Print.

Jacobs, p.5

third and core central principle of Christianity. The Bible is not any other book to be read for
simple enjoyment or to be used as a tool to condemn others. Christians, although varying in
certain areas of the interpretation, believe that God is the author of scripture and that scripture is
his word which he has spoken through human beings.5 Scripture is said to be the highest
authority for Christians. The Scripture is to be taken seriously and in context. The belief should
be that anything going against Scripture is to be rejected for it goes against the true Word of God.
The divine text is meant to be something each person can connect with on a very personal level.
The purpose for this is to develop a submissive devotion to carry out the will of the Lord and
come to know Him. Personal connection and understanding does not mean personal
interpretation and twisting of what is written for within all of Scripture is an absolute truth. This
truth cannot be denied nor altered. The Bible is this truth and is the ultimate and truly divine
guidelines which all people are to follow.
Now that a general Christian background had been laid out, it is time to delve into Catholicism.
Since the wealth of information on Catholic doctrine and teaching could fill many books and
take years to fully understand, only a short description of the core of Catholic teach needs to be
outlined. Sacramentality, mediation and communion are the essential concepts of Catholic faith
and allow the understanding of how Catholics recognize their relation to the Divine.6 Each
principle has its own particular definition but all three of these fit together in that Sacramentality
sets up the interpretation of communion and mediation. First we must gain knowledge into the
meaning of Sacramentality from a Catholic definition.

5 Stephen B. Clark, 53.

6 Keeler and Grimbly, 7.

Jacobs, p.6

Sacramentality says God is present to humankind and we respond to Gods grace through the
ordinary and every day of life in the world.7 The seven sacraments are very much important in
the church but they are not the sole definition of Sacramentality. Certainly they fulfill the
definition but this idea of Sacramentality is so much more than just the sacraments inside the
walls of the church. This principle refers to everything in the cosmos that can reveal God.
Catholics believe that God can be revealed through thoughts, physical objects and experiences
leading to the belief that the life in the world is sacramental. Sacramentality seems to refer to
having an open and imaginative mind to see ordinary things in new ways. This can be compared
to Jesus telling the people to be much like a child in that they become creative an willing to
imagine and comprehend. Ignatius of Loyola said that we are to see God in all things. When
we are able to see God in things, or in the case of the sacraments we are able to partake in the
mission of Jesus, we become closer to God and gain a better understanding and humility in our
lives.
Sacramentality is at the base of the three principles; however, mediation and communion have a
special uniqueness about them. Mediation is the idea that man and God can be brought closer
together by the power generated through an intercessor. Angels, saints and priests can be
intercessors to plead ones cause to God and bridge the gap between the divine and human.
Communion is in relation to mediation but it suggests that a personal relationship with God is
only part of the way to him. We must be embodied into a community of the faith sharing in the
saving graces and sacraments of the Church.8

7 Thomas H. Groome, 84.

8 Keelen and Grimbly, 8.

Jacobs, p.7

Sacramentality, Mediation and Communion remain at the core of Catholicism for this reason:
they have shaped, and continue to shape, Catholicism's Christology, ecclesiology, sacramental
theology, canon law, spirituality, Mariology, theological anthropology, moral theology, liturgy,
social doctrine, and the whole realm of art and aesthetics.9 These theological principles define
everything within the Roman Catholic Church. They guide Catholics in the enduring quest
toward a relationship with Christ and seek keep grounded the traditions and sacramental
presence within the Church and world.
The roots of Roman Catholic tradition run deep, however, so do the roots of Taoism. Although
much of Taoism is philosophy rather than organized religion. From these two distinct
establishments, one is able to draw obvious similarities and difference after briefly studying
each. The first and most obvious comparison starts with God and the Tao. Each of these is the
central focus of each practice and is said to be the reason for everything. Catholics hold the belief
that God always was and always will be. He has no beginning or end; that is to say that time is
irrelevant to God. Much in the same way the Tao is said to be eternal. The Tao is ever enduring
and unchanged.10 The God and the Tao must not be confused as deities. God is the true and only
God. All Catholics worship God and recognize Him as the creator and sustainer of the world.
The Tao is not normally considered a deity unless Taoism is defined as a religion, which is
normally not. The Tao is rather the Way of things. The Tao is not a person or God in any sense.
The Tao simply means the natural way of the world.
Both God and the Tao are ineffable. No human can truly understand or give definition to either.
Majority of people who follow either Catholicism of Taoism see both the Tao and God as
9 Richard P. McBrien, 1196.
10 Laozi and Stephen Mitchell, 4.

Jacobs, p.8

pantheistic. God and the Tao are similar since each is believed to have created everything in the
universe. Rather than create and abandon, both the Tao and God are ever present in creation. I
think that the idea of being in the creation is different for each. While Catholic doctrine uses
Sacramentality to say God can be seen or give influence in all of creation I see the interpretation
of the Tao in creation in more of a literal sense. Since the Tao is the way and is everything it
seems that everything is the literal Tao. All things follow the natural way in Taoism which
suggests that all is in accordance with the Tao. On the other hand Catholics can see God in all of
creation but to say something like a natural disaster, which in Taoism is technically the Tao, is
God is not true. It is the way the world operates, but is not the literal visual of the Catholic God.
Another interesting comparison between Taoism and Catholicism is the idea of oneness
with the creator. Catholics strive to obtain eternal salvation in heaven with God while Taoists
seek to become one with the Tao and the natural way life is supposed to be. The general concept
is one with the creator; however, the approach to doing so is very different. Catholics believe in
the idea of mediation. In order to receive blessings or forgiveness form God there has to be some
mediator to fulfill the need. Jesus, Mary, the Saints, priests, or Angels can all work as mediators
to the Father. Catholics also believe that a personal relationship with God is not enough. People
must have a relationship with others in order to receive the grace of the Holy Spirit. A final
example of mediation is not strictly Catholic doctrine but taken from John 14:6 when Jesus says,
I am the way, the truth, and the life. No one comes to the Father except through Me.11 The idea
of mediation is different from the idea in Taoism. The central goal behind Taoism is meditation
with oneself. Wu wei or effortless action refers to becoming one with nature. All that one does

11 Good News Bible. 2nd ed. New York City: American Bible Society, 1992. Print.

Jacobs, p.9

is in accordance with the Tao. Wu wei involves much self-meditation and isolating oneself in
nature to see ones true self.
Taoism and Catholicism are also similar and different when comparing morality. Taoists
believe that morality is guided by the natural way of things. In one sense it may be in the form of
punishment verse reward. The reward being a perfect life in accordance with the Tao while
punishment is a life apart from the Tao. Depending on the Taoism taught there is no afterlife.
Catholics believe that God is the law giver; giving peoples a set of moral laws to follow.
Morality is in the form of punishment and reward. If we fail to follow Gods law then we are
forgotten by God and are sent to Hell, eternal damnation. If we follow the laws of God then we
are rewarded and remembered wit eternal salvation in Heaven.
The idea of comparing Catholicism and Taoism is very difficult when considering Taoism
can be either philosophical or religious. Although comparisons can be made either way, to say
anything definitively either way would be difficult since there seems to be much disagreement
between religious and philosophical Taoism. Also the idea of comparing Catholicism or
Christianity for this matter, to Taoism seems rather illogical. At first it is easy to pick out God
and the Tao along with some general teachings and start making comparisons and say there
seems to be much similarity. The same thing, however, can be done with many other pagan
religions or other religions other than Christianity. While the idea may seem nice on the surface it
seems it might have some serious implications underneath. I believe that the God of Christians is
the one true God. To compare Him to the God of Islam for instance, does not do anything but try
to bring all religions together into one that is influenced by all. This area of discussion is one for
another time. While I can agree to some similarities between Catholicism and Taoism I believe in
many more differences and that each be kept separate from one another.
Jacobs, p.10

Bibliography

Clark, Stephen B. Man and Woman in Christ: An Examination of the Roles of Men and Women in Light
of Scripture and the Social Sciences. Ann Arbor, MI: Servant, 1980. Print.
Good News Bible. 2nd ed. New York City: American Bible Society, 1992. Print.

Groome, Thomas H. What Makes Us Catholic: Eight Gifts for Life. San Francisco: HarperSanFrancisco,
2002. Print.
Keeler, Helen, and Susan Grimbly. The Everything Catholicism Book. Avon: Adams Media, 2003. Print.
Laozi, and Stephen Mitchell. Tao Te Ching: A New English Version. New York: Harper & Row, 1988. Print.
McBrien, Richard P. Catholicism. Minneapolis, MN: Winston, 1980. Print.

Jacobs, p.11