1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
The Nature of Morality
“Morality and Religion”
Teaching objectives:


The development of the relationship between religion and
morality
The relationship between religion and morality:
contradictory, mutually supplemented or not-related
Suggested teaching period: 6 lessons
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Suggested Teaching Method
Lesson One
Teaching objectives:
1. Help students to understand the relationship between religion and morality in the
history of human development
2. Help students to understand the relationship between morality and religion will
change according to different times
Preparation work:
Teacher shall first prepare
1. Worksheet (1): The development of the relationship between morality and
religion
2. Knowledge Content of the Subject: The development of the relationship between
morality and religion
Teaching process:
1. Distribute Worksheet (1). Divide the students into groups of 4-5 and let them
discuss the content of the worksheet for 10 minutes. This discussion intends to
highlight the relationship between religion and morality.
2. After the discussion, each group shall send 1 student as representative to present
the decision of his/her group in around 2 minutes. He/She shall also give reasons
to support their answers. After the presentation, teacher shall ask at least one
group to raise question.
3. If the arguments of some groups contradict or differ from each other, teacher may
give some instructions or ask students in other groups to respond.
4. Teacher can use the remaining time to explain the Knowledge Content of the
Subject: The development of the relationship between morality and religion
(Emile Durkheim and Karl Marx’s part). Since the subject content in this lesson is
relatively rich, part of the handouts should be explained in the next lesson.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Lesson Two
Teaching objectives:
1. Help students to understand the relationship between religion and morality in the
history of human development
2. Help students to understand the relationship between morality and religion will
change according to different times
3. Help students to understand the relationship between morality and religion is
mutually supplemented
Preparation work:
Teacher shall first prepare
1. Worksheet (2): The Hell
2. Knowledge Content of the Subject: The development of the relationship between
morality and religion
3. Knowledge Content of the Subject: The mutually supplemented relationship
between morality and religion
Teaching process:
1. Review the key points of last lesson: Help students understand the relationship
between morality and religion will change according to different times.
2. Use 10 minutes to talk about the Knowledge Content of the Subject left from the
last lesson: The development of the relationship between morality and religion
(Max Weber’s part).
3. Explain Knowledge Content of the Subject: The mutually supplemented
relationship between morality and religion.
4. Distribute Worksheet (2). Divide the students into groups of 4-5 and let them
discuss the content of the worksheet for 10 minutes. This discussion intends to
highlight the relationship between religion and morality.
5. To save time, teacher shall assign homework and ask the students to complete
Worksheet (2).
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Lesson Three
Teaching objective:
1. Help students to understand the relationship between morality and religion is
mutually supplemented or not-related
Preparation work:
Teacher shall first prepare
1. Knowledge Content of the Subject: The not-related relationship between religion
and morality
Teaching process:
1. Review the key point of last lesson --- The mutually supplemented relationship
between morality and religion.
2. Same as the last lesson, each group shall send 1 student as representative to
present the opinions of his/her group towards Worksheet (2): The Hell, in around
2 minutes. He/She shall also give reasons to support their decisions. After each
presentation, teacher shall ask at least one group to raise question.
3. If the arguments of some groups contradict or differ from each other, teacher may
give some instructions or ask students in other groups to respond.
4. Tell the students that there is another relationship between religion and morality:
not-related relationship. Explain the Knowledge Content of the Subject: The
not-related relationship between religion and morality.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Lesson Four
Teaching objective:
1. Help students to understand the relationship between morality and religion is
contradictory
Preparation work:
Teacher shall first prepare
1. Knowledge Content of the Subject: The contradictory relationship between
morality and religion
2. Worksheet (3): Rites controversy in the Qing Dynasty
Teaching process:
1. Reveal the key points of the last 2 lessons: The relationship between morality and
religion is mutually supplemented and not-related. Point out the third relationship,
contradictory, between them.
2. Distribute Worksheet (3). Divide the students into groups of 4-5 and let them
discuss the content of the worksheet for 10 minutes. This discussion intends to
highlight the relationship between religion and morality.
3. After the discussion, each group shall send 1 student as representative to present
the decision of his/her group in around 2 minutes. He/She shall also give reasons
to support their decisions. After the presentation, teacher shall ask at least one
group to raise question.
4. If the arguments of some groups contradict or differ from each other, teacher may
give some instructions or ask students in other groups to respond.
5. Teachers can use the remaining time to explain the Knowledge Content of the
Subject: The contradictory relationship between morality and religion.
6. Homework assignment: Ask the students to answer the questions in Worksheet
(3).
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Lesson Five
Teaching objective:
1. Strengthen students’ understanding towards “religion and morality” through real
examples
Preparation Work:
Teacher shall first prepare
1. Worksheet (4): Stance and justification of the Catholic Church on birth control
Teaching process:
1. Review: The 3 kinds of relationship between religion and morality: mutually
supplemented, not-related and contradictory.
2. Distribute Worksheet (4): Stance and justification of the Catholic Church on birth
control. Divide the students into groups of 4-5 and let them discuss the content
of the worksheet for 10 minutes. This discussion intends to highlight the
relationship between religion and morality.
3. After the discussion, each group shall send 1 student as representative to
present the decision of his/her group in around 2 minutes. He/She shall also
give reasons to support their decisions. After the presentation, teacher shall ask
at least one group to raise question.
4. If the arguments of some groups contradict or differ from each other, teacher
may give some instructions or ask students in other groups to respond.
5. Homework assignment: Ask the students to answer the questions in Worksheet
(4).
This teaching material has the following 3 different teaching plans for schools.
Teachers may choose one of them to teach according to students’ ability,
school’s religious background and students’ interests.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Lesson Six --- Teaching Plan 1
Teaching objective:
1. Strengthen students’ understanding towards “religion and morality” through real
examples
Preparation work:
Teacher shall first prepare
1. Worksheet (5): The role played by religious organisations in the provision of
social services
Teaching process:
1. Review: The 3 kinds of relationship between religion and morality --- mutually
supplemented, not-related and contradictory.
2. Distribute Worksheet (5): Angel of Calcutta --- Mother Teresa / Conscience of
Taiwan --- Master Cheng Yen. Divide the students into groups of 4-5 and let them
discuss the content of the worksheet for 10 minutes. This discussion intends to
highlight the relationship between religion and morality.
3. After the discussion, each group shall send 1 student as representative to present
the decision of his/her group in around 2 minutes. He/She shall also give reasons
to support their decisions. After the presentation, teacher shall ask at least one
group to raise question.
4.
If the arguments of some groups contradict or differ from each other, teacher
may give some instructions or ask students in other groups to respond.
5.
Homework assignment: Ask students to answer the questions in Worksheet (5).
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Lesson Six --- Teaching Plan 2
Teaching objective:
1. Strengthen students’ understanding towards “religion and morality” through real
examples
Preparation work:
Teacher shall first prepare
1. Worksheet (6): The role of religious organisations in moral issues on sexuality in
Hong Kong
Teaching Process:
1. Teachers shall first divide the students into groups and distribute Worksheet (6) to
students beforehand. After reading, the teacher shall select 2 groups. 3 students
from each group will debate on the following motion: “We should define the
bottom line of morality in society by religious values”
2. Homework assignment: Ask the students to answer the above question in written
format and submit it in the next lesson.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Lesson Six --- Teaching Plan 3
Teaching objective:
1. Strengthen students’ understanding towards “religion and morality” through real
examples
Preparation work:
Teacher shall first prepare
1. “Hong Kong Stories--- The history of Maryknoll College and the Maryknoll Sisters
in Hong Kong”, produced by the Television Division of RTHK.
http://www.rthk.org.hk/rthk/tv/hkgstories2007/20071029.html
Teaching process:
1. Review: The 3 kinds of relationship between religion and morality: mutually
supplemented, not-related and contradictory.
2. Play “Hong Kong Stories--- The history of Maryknoll College and the Maryknoll
Sisters in Hong Kong” and ask the students to discuss the contribution of the
Sisters to the welfare system in Hong Kong.
3. After the discussion, each group shall send 1 student as representative to present
the decision of his/her group in around 2 minutes. He/She shall also give reasons
to support their decisions. After the presentation, teacher shall ask at least one
group to raise question.
4. If the arguments of some groups contradict or differ from each other, teacher may
give some instructions or ask students in other groups to respond.
5. Homework assignment: Ask students to answer the questions in Worksheet (5).
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Worksheet 1: The development of the relationship between
morality and religion
Buddha taught his followers that husbands or wives have the following
responsibilities:
Husbands shall love and respect their
wives in 5 ways:
1. by being courteous to her
2. by not despising her
3. by being faithful to her
4. by handing over authority to her
5. by providing her with adornments.
A wife should do 14 things to repay his
kindness：
1.
2.
3.
4.
by working earnestly
by working hard and never slack
by completing all works perfectly
by taking good care of your husband
when he is sick
5. by treating the guest well
＜Sigalovada Sutta＞
＜Upasakasila Sutra＞
I am the Lord：
1. You may not have sex relations with men, as you do with women: it is a
disgusting thing.
2. And you may not have sex relations with a beast, making yourself unclean with
it; and a woman may not give herself to a beast: it is an unnatural act.
3. Keep my laws. Do not let your cattle have offspring by those of a different sort.
4. Do not put mixed seed into your field; do not put on a robe made of two sorts of
cloth.
5. Nothing may be used for food with its blood in it; you may not make use of
strange arts, or go in search of signs and wonders.
＜extracted from chapter 18-19 of Leviticus, Old testament of the Christian Bible＞
1. Above are some ethical standards of Christianity and Buddhism. In modern
society, which one(s) do you think shall be followed and which one(s) shall
not? Why?
2. In today’s social environment, the ethical standards of some religions can
hardly be followed. For example, Catholic’s opposition to artificial
contraception, Jehovah’s Witnesses’ demand of aborting blood transfusion,
etc. If you are a believer, how would you handle these issues? Why?
3. How does religious belief affect one’s life in the ethical aspect?
4. How would you describe the relationship between religion and morality?
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Knowledge Content of the Subject: The development of the
relationship between morality and religion
Analysis on the relationship between religion and morality from the sociological
perspective:
Karl Marx, Emile Durkheim and Max Weber are considered as the 3 great
founders of modern sociology. They have tremendous contributions to religious
sociology, functions of religion and the relationship between religion and morality.
Karl Marx (1818-1883) was helpless, sympathetic, or even held a negative attitude
towards religion and its believers. He thought that there are two kinds of
relationship between religion and morality:
1.
Religion is used by governor as means of exploitation
The governor established social order and moral values of the ruler class
by legalising and rationalising religion. As a result, numerous differences and
social inequality were hidden.
For example, in ancient India, the Aryans invaded the subcontinent of India
and established the 4-caste system. All people are divided into 4 classes －
priests, nobles, civilians and slaves. The Aryans were in the priests and nobles
classes, while native Indians were in the civilian and slaves classes. The
“Manu Smriti”, one of the Hindu classics, has strengthened the caste system
with the myths of four varnas.
2.
Religion has anesthetic function to people’s sufferings
Religion is a protest against real suffering. It is the sigh of the oppressed
creature, is the heart of a heartless world, and is the soul of the soulless
conditions. It is the opium (anesthetic) of the people. In the face of sufferings,
religion can function as anesthetics to release people from the spiritual torture
in real life.
For example, Christians regard adversities one experienced in life as
God’s arrangements and tests. Therefore, all adversities, whether they are
caused by human or nature, will be rationalised. Men can face every hardship
calmly.
Reference material:
Garry Trompf. “Of Materialists, Mother Right and Magic: From Marx's Manuscripts to Frazer's
Golden Bough”, In Search of Origins. Chengdu, Sichuan People's Publication, 1995. Page 72-97.
Questions for discussion:
1. According to Marx, what is the relationship between religion and morality?
2. In China or Hong Kong, do you think religion and morality demonstrate the
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
above relationship? Give examples to illustrate your answer.
Emile Durkheim (1858-1917) thought that 3 kinds of relationships exist between
religion and morality:
1. Offers psychological comforts to believers
On a personal level, religion provides answers to the meaning of life and
one’s existence value. In facing of ups and downs in lives, believers will explain
them from a religious perspective in order to agree and accept the values and
morality behind religion. Religion also helps to relieve people’s anxiety and
helplessness.
For example, in countries where most people are Buddhists, the beliefs in
reincarnation and karma are very popular. These beliefs can offer spiritual
comforts to people living a hard life and encourage them to do more charity
works for their well-beings in the future.
2. Maintenance of social order and harmony
On a social level, religion, morality and law have mutual effects on each
others in ancient society. They are even considered as one concept, affecting
the society in the same way. The whole society will accept a certain religious
moral values as the mainstream belief. Religion controls people’s behaviour
through law and morality. If people do not obey the law or moral values, not only
will they be punished by the country for violating the law, they will also be
isolated by the community. Furthermore, they will also risk irritating the god,
which is an eternal disaster.
For example, in Islamic countries and societies, drinking and selling
alcohols are regarded as immoral according to the Islamic doctrines. In
addition, laws and social mainstream beliefs also see these behaviours as
immoral. People have reached a consensus to these issues and therefore
disputes and debates can be reduced.
3. Social cohesion
Through attending religious activities, ceremonies or religious life that
conform the doctrines and moral values of a certain religion, believers build up
sense of identity of that religion. If a society believes in the same religion, it can
even enhance the cohesion among the country or society.
For example, Christians and Catholics are obliged to attend worship/
mass every Sunday. All believers will worship God and receive communion.
Through these, they build up a sense of identity to the religion and accept the
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
moral values promoted by their religion.
Reference material:
Garry Trompf. “Religion Reduced, Religion Rehabilitated: Theories in the First Decades of the
Twentieth Century --- Sociologist Durkheim”, In Search of Origins. Chengdu, Sichuan People's
Publication, 1995. Page 100-108.
Questions for discussion:
1. According to Durkheim, what is the relationship between religion and morality?
2. In China or Hong Kong, do you think religion and morality demonstrate the
above relationship? Give examples to illustrate your answer.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Max Weber (1864-1920)
1. Religious values will become the social system and the mainstream values in
society.
The influence of religious values becomes the main cause for social
reforms and economic development. At the same time, it also forms the
mainstream values in society.
For example, some ascetic Protestant sects, such as Calvinism, have
gradually changed their doctrines to rationally strive for economic benefits,
giving rise to capitalism. This is the way they express their blessings from God.
2. Mainstream values in society will eventually diverge from religious values
The social system and mainstream values derived from religious values
will soon grow and expand and will become contradictory to the original
religion. Eventually religion will inevitably be abandoned.
For example, the rise of capitalism. Christians want to prove their
blessings from God through economic benefits. Later on, the values emphasise
on economic benefits grew and developed. In the end, people only care about
the benefits and forget the religious spirit behind.
Reference material:
Ma Guoming [馬國明]: Why read “The Protestant Ethic and the Spirit of Capitalism”, The Protestant
Ethic and the Spirit of Capitalism. Taipei, Tonsan Publications Inc., 1991. Page i-xvi.
Questions for discussion:
1. According to Weber, what is the relationship between religion and morality?
2. In China or Hong Kong, do you think religion and morality demonstrate the
above relationship? Give examples to illustrate your answer.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Knowledge Content of the Subject: The mutually
supplemented relationship between morality and religion
The mutually supplemented relationship between morality and religion:
1. Mutually supplemented
Interpersonal relationships are maintained and regulated by moral
principles. At the same time, religion is also needed to affirm one’s significance of
existence and one’s values so that they can live up to these ideals.
Under certain conditions, religion and morality are, to some extent,
interdependent, interrelated and inter-changeable. While religion could provide
support for morality, experience related to morality could also be drawn from real
life to verify religious beliefs.
For example, morality guides us to respect others, which is based on the
ground that we should treat other people in the way that we would like others to
treat us. However, due to the limitations in reality, authority or other political
factors, it becomes doubtful whether it is an obligation for us to treat others well
provided that the others treat us well in all situations. In this respect, religion can
provide us with a comprehensive value system, give us guidance on how to live
our life. According to the Buddhist concepts of dependent origination and karma,
we live in a world where everybody is interdependent to each other. Under the
rule of the law of karma, we are the “gardener” of the good or bad
consequences of our own good or bad deeds. As a result, treating others
badly will result in retribution.
2.
Interpreting morality through religion
One of the functions of morality is to maintain social order. In ancient times,
people complied with moral norms without questioning its meaning behind.
However, following the progressive development of ideologies in society, people
begin to question the rationale for complying with these standards. Owing to the
ancient social conditions, it was impossible to answer the question by using
scientific knowledge. Religion, as a view of the world, could provide reasonable
answers to be accepted by many. Religion may claim that a certain ethical value
is the order from “god” and are therefore sacred and not to be violated.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Worksheet 2: The Hell
The Hell
Interpretations of “Hell” differ in different religions. Yet it normally involves the
spirits of the dead going to hell to stand trials, and to wait for their turn to rebirth,
reincarnate, or be punished etc. Negative emotions of suffering have always been
closely associated with Hell. According to Buddhism, Hell is deprived of joy and
happiness and is the place where one suffers most in six realms. If one commits
evil in life, he will be condemned to Hell for suffering after death.
The Seventh level in Hell: the Minced Meat Hell
The Second level in Hell: the Cold Hell
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
相信地獄存在百分比
Distribution
of respondents who
believe in the existence of Hell (%)
No comment
無意見
9%
9%
Strongly believe
十分相信
7% 7%
Not believe
27%不相信
27%
相信
Believe
51%
51%
十分不相信
Strongly
disbelieve
6%
6%
The results above was conducted by a youth magazine in Year 2000 in the
form of telephone interview, where 1000 youngsters aged between 15 to 21
were inquired about their views on the existence of Hell.
Discussion
1. Do you believe in the existence of Hell? Why?
2. In your opinion, why are there over 50% of interviewees who believe in the
existence of Hell?
3. Can you prove the existence of Hell using scientific approach? Why?
4. Do you think people who “believe in the existence of Hell” will do more
good deeds and do less bad deeds than those who “disbelieve in the
existence of Hell”? Why?
5. Do you think the belief of the existence of the Hell affect one’s behaviour
and conduct? Why?
6. From the above example, what conclusion can you draw on the relationship
between morality and religion? Please explain your answer.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Knowledge Content of the Subject: The not-related
relationship between religion and morality
The not-related relationship between religion and morality
1. Supernatural Vs Reality
In terms of content, religion encompasses a complete view of the world
and values of life, providing people with the ultimate guidelines and care,
including guidelines to lead our lives and standards of behaviour. To achieve
this, religion often offers justifications of supernatural nature.
Compared to religion, morality usually offers a more concrete and realistic
approach to deal with social issues. It contains the standards and guidelines to
lead our lives in reality, so that one can compromise the conflict of one’s
interests and the interest of others. Through morality, people make judgments
about what they “ought to” or “ought not to” do, by which the social life order is
maintained.
On homosexuality, the sex ethics of some traditional religions is
supernatural in nature. For instance, homosexuality should not be tolerated
because god dislikes it. From the perspective of morality, people may also
oppose to homosexuality. However the reasons could be violated the principle
of physiological nature or that there is a higher possibility to entail disease
infection etc. On vegetarianism, Buddhists deem all animals and human beings
as members of sattva (all existence and beings), so they are against killing and
support vegetarianism. In the level of morality, it is supported by many
environmentalists because cultivating vegetables consume less natural
resources then rearing animals and poultries.
2. Faith Vs Practice
Religion emphasises the fact that believers should support a set of values
which is supernatural in nature with sentiments and faith. On the other hand,
morality focuses on dealing with interpersonal relationships in reality, where
people verify the propriety of their behaviour. As such, morality can be
considered as an approach with high practicability.
Take divorce and remarriage as an example. Christianity has its unique
theory of sex ethics. It is advised not to divorce or remarry unless one member
of the couple is dead. In the perspective of morality, people tend to decide
whether divorce or remarry is moral based on the practicability and situations in
reality.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Knowledge Content of the Subject: The contradictory
relationship between morality and religion
The contradictory relationship between morality and religion:
1. Absolute authority Vs Change of values
Religious values have absolute authority to its believers of that specific
religion. Accepting a certain religion belief implies living according to its
doctrines and values. All words and deeds against their belief are seen as
blasphemy and are prohibited by the religion. In comparison with religion, one of
the important roles of morality is to maintain social order. Therefore, different
moral values are developed according to different laws, cultures and practices
of different places. In other words, moral values vary from different times, places
and people.
For example, the five precepts of Buddhism stress on the importance to
“abstain from killing”, which means people must not disobey this precept under
any circumstances. In special occasions, when killing is inevitable, people
should make a confession as this is against the precept and is immoral.
2. Selectiveness Vs Non-selectiveness
There are many religions in a multicultural society. People have the
freedom to choose to believe and obey the unique commandments of a certain
religion. Compared to religion, morality is usually the mainstream values of a
society. As we live in this society, we need to interact with other people.
Therefore, we have to obey its moral standards and maintain its social order,
whether we agree with them or not.
For example, both Christians and Catholics oppose to the idea of divorce
and remarriage. Some of the believers are condemned by the Church for this
reason. Some of them even chose to leave the Church. However, most Western
societies accept and even encourage divorce and remarriage nowadays.
Hence, people who are divorced or remarried are seldom criticised by social
morality.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Worksheet 3: Rites Controversy in the Qing Dynasty
During the reign of Kangxi and Qianlong in the Qing Dynasty, the Rites
controversy broke out between the Qing government and the Catholic Church due
to the “ancestor honoring” issue. Eventually the Qing government prohibited
Catholic missionary activities in China. Some information are listed below:
On 20th November, 1704, Pope Clement XI (in papacy from 1700 to 1721)
announced the decree which banned Catholic in China to honor their ancestors.
The decree stated:
1.
The spring and autumn rites honoring Confucius and ancestors were out of
bounds to Catholics. A Catholic could not serve as the main official at such
rituals, nor could he serve as an assistant official at the rituals. Converts were
not to even attend such rituals, as they were tantamount to heresy.
2.
Scholars and imperial officials who became Catholic were not to enter the
Temple of Confucius on the first and fifteenth day of each month according to
custom to honor Confucius ritualistically. Newly appointed or newly promoted
scholars and officials were not to enter the Temple of Confucius to participate
in rituals pertaining to their elevation.
3.
Catholics were not to participate in any ceremonies in family ancestral halls.
4.
Catholics were not to participate in traditional rituals honoring ancestors, either
at home, or in the cemetery, or at funerals. They were not to engage in these
rites when they were with their own co-religionists. They were not to do so
jointly with non-Catholics. They were not to do so even when they verbally
profess that their intention was merely to honor ancestor and not to invoke
spirits, as the rituals were tantamount to heresy.
5.
Catholics were permitted, in the interests of avoiding controversy, to stand on
the side when such rituals were taking place.
6.
Converts were not to maintain ancestral tablets at home, according to Chinese
custom. Traditionally such tablets bear the inscription “the spirit (or soul) of (the
name of the deceased)”, implying that the spirit is present. If tablets were to be
maintained, they could only bear the names of the deceased, without
reference to their spirit. Alongside such tablets were to be inscribed Catholic
teachings on honoring one’s father and mother.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Despite the above decisions, I have made it clear that other Chinese customs
and traditions that can in no way be interpreted as heathen in nature should be
allowed to continue among Chinese converts. The way the Chinese manage their
households or govern their country should by no means be interfered with. As to
exactly what customs should or should not be allowed to continue, the papal legate
in China will make the necessary decisions. In the absence of the papal legate, the
responsibility of making such decisions should rest with the head of the China
mission and the Bishop of China. In short, customs and traditions that are not
contradictory to Roman Catholicism will be allowed, while those that are clearly
contradictory to it will not be tolerated under any circumstances.
Emperor Kangxi , after reading the decree on prohibition of honoring ancestors
from the Roman Catholic Church, ordered to ban Catholic missionary activities in
China in 1721. The decree is listed below:
Reading this proclamation, I have concluded that the Westerners are petty
indeed. It is impossible to reason with them because they do not understand larger
issues as we understand them in China. There is not a single Westerner
understood the Chinese literature, and their remarks are often ridiculous. To judge
from this proclamation, their religion is no different from other small, bigoted sects
of Buddhism or Taoism. I have never seen a document which contains so much
nonsense. From now on, Westerners should not be allowed to preach in China, to
avoid further trouble.
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1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Virtue in Chinese culture – the meaning and aim of ancestor honouring
Traditional folk customs of honouring ancestor deserve to be recognised and
reflected on. The practice generally denotes the following four ideas:
1. In the realm of morality in Chinese traditions, it is believed that “ancestor
honouring” symbolises the extension of the ancestors’ life.
2. Ancestor honouring is the representation of filial piety and the virtue to
cherish the memory and grace left by the ancestors in traditional Chinese
Confucianism.
3. Ancestor honouring represents that Chinese people very much value the
concept of “family”. The practice is used as the device to enhance cohesion
in the clan.
4. There is a strong sense of worshipping “spirits of the dead” in the practice of
ancestral honouring. People are terrified by the thought of their ancestors
turning into a hungry or lonely ghost and bringing bad effects to the family’s
prosperity, or are distressed by the suffering of their ancestors. Therefore,
they would offer the deceased food and joss paper as compensation.
＜The Ten Commandments＞
A, one Christian:
I am the Lord your God who took you
out of the land of Egypt, out of the
prison-house. You are to have no other
gods but me.
You are not to make an image or
picture of anything in heaven or on the
earth or in the waters under the earth: You
may not go down on your faces before
them or give them worship: for I, the Lord
your God, am a God who will not give his
honour to another; and I will send
punishment on the children for the
wrongdoing of their fathers, to the third
and fourth generation of my hater.
＜Chapter 20, Book of Exodus＞
22
By no means could ancestors
and spirits be compared with God.
Christians only believe in this true
God, so it is unnecessary and
forbidden to prostrate or burn
incense to worship other spirits,
statues or ancestral tablets.
Christians could only sing psalms
and pray at graveyards,
accompanied by the priests’
preaching and pray that the
deceased ancestors will be
resurrected with the coming back of
Jesus. It is forbidden to present any
food or drink before the grave since
in Christianity, the deceased
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Christians are just “asleep” and
cannot eat or drink.
Discussion
1. How did the people in the Qing dynasty view “ancestor honouring”? Why?
2. How did Pope Clement XI view “ancestor honouring”? Why?
3. Why did the Chinese and the Pope have different views on “ancestor
honouring”?
References:
1. 龔天民，
「從天主教的祭祖說起」
，＜龔天民新文集三十篇＞。臺北：校園書房，1993。
頁 115-122。
2. 楊克勤著，
《祭祖迷思──修辭興跨文化詮的回應》
。香港：基督教文藝出版社，1996。
3. 楊森富，《中國基督教史》。臺灣：商務印書館，1978 年。
23
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Worksheet 4:
Stance and justification of the Catholic Church on birth control
Stance of the Catholic Church on “birth control”
Traditionally, the Roman Catholic Church disapproves birth control. The Church regards
reproduction as one of the most important aims of sexual intercourse. After 1968, Pope Paul VI and
Pope John Paul II promulgated encyclicals on the “family planning” issue, including “Humanae
Vitae”., of which the statements on birth control are listed as follows:
The Teaching of the Church on “Responsible Procreation”
1. The Church has always taught the intrinsic evil of contraception, that is,
of every marital act intentionally rendered unfruitful. This teaching is to be held as
definitive and irreformable. Contraception is gravely opposed to marital chastity; it
is contrary to the good of the transmission of life (the procreative aspect of
matrimony), and to the reciprocal self-giving of the spouses (the unitive aspect of
matrimony); it harms true love and denies the sovereign role of God in the
transmission of human life (33).
2. A specific and more serious moral evil is present in the use of means
which have an abortive effect, impeding the implantation of the embryo which has
just been fertilised or even causing its expulsion in an early stage of pregnancy
(34).
3. However, profoundly different from any contraceptive practice is the
behaviour of married couples, who, always remaining fundamentally open to the
gift of life, live their intimacy only in the unfruitful periods, when they are led to this
course by serious motives of responsible parenthood. This is true both from the
anthropological and moral points of view, because it is rooted in a different
conception of the person and of sexuality (35).
The witness of couples who for years have lived in harmony with the plan of
the Creator, and who, for proportionately serious reasons, licitly use the methods
rightly called "natural," confirms that it is possible for spouses to live the demands
of chastity and of married life with common accord and full self-giving.
http://archive.hsscol.org.hk/Archive/database/document/C001.htm
1. Write down the opinions on “birth control” (including natural methods and artificial
methods) of mainstream ethical values in today’s society.
2. Write down the views of the Catholic Church on “birth control”.
3. Why does the Catholic Church hold the above stance? What are their justifications?
4. What is the relationship between the Catholic Church and the mainstream ethical
values of the society on the issue of birth control?
24
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Worksheet 5: The role played by religious organisations in
social services (I)
Mother Teresa, Angel of Calcutta
An anecdote of Mother Teresa
One day, on her way to Bataan Hospital for the discussion of her work, Mother
Teresa found an old lady who seemed to be already dead, lying on the plaza beside the
bus stop. She then squatted down and looked closely at the lady. Her legs were wrapped
in rags and swarmed with ants; her head seemed to be bitten by rats, staining with blood
and the wound was full of flies and maggots. Without hesitation, she checked the old lady’s
breath and pulse and found that she seemed to be alive. Mother Teresa drove the flies and
ants away. Then she wiped off the blood stain and maggots for the old lady. Teresa knew
for certain that she would die if she was left lying there by herself. Under the influence of
the spirits of Christianity, Mother Teresa was educated to act according to the principle
“Love others as you love yourself”. She decided to temporarily defer her original plan to
Bataan and brought the old lady to a nearby hospital for treatment. At first, the doctor paid
no attention to this old lady who had no family. After Mother Teresa’s persevering effort to
implore the doctor, he finally agreed to offer her treatment. He told Mother Teresa, “She
must be hospitalised at the moment until her condition is stablised. She will then need to
rest in a quiet place.” Mother Teresa then went to the municipal health care department in
the hope of finding a suitable venue for patients in poverty to rest and recuperate after
illness.
The head of the health care department is a man of compassion. He brought Mother
Teresa to a famous Hindu temple in Calcutta after listening to her sincere pleadings. He
promised to allot the place of worship at the back of the temple for her use to
accommodate the patients. At first, the suggestion encountered fierce opposition from
Hindu monks, the reason being Mother Teresa was not an Indian. In face of the resistance,
she continued to save lives that were on the verge of death, and offered them places for
rest and treatment. Some of these people were even Hindu monks. Many Indians were
deeply moved by her selfless acts, and the opposition gradually subsided with time.
1. What are the “external” and “internal” factors driving Mother Teresa to save and care
for the poor?
2. Which school of theories is embodied in Mother Teresa’s behaviour? Marx, Weber or
Durkheim? Why?
3. How is the contribution and influence of religion to the society reflected in Mother
Teresa’s benevolent behaviour?
25
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Suggested Answer
1.
What are the “external” and “internal” factors driving Mother Teresa to save and care
for the poor?
External factors:

The suffering people experience in life

The apathetic attitude of the hospital towards patients etc
Internal factors:

Mother Teresa’s care for the patients

Mother Teresa hope to preach God’s love to people, etc
2.
Which school of theories is embodied in Mother Teresa’s behaviour? Marx, Weber
or Durkheim? Why?
Answer 1:
Mother Teresa’s behaviour embodies Marx’s theory. Marx claimed that religion
functions as an anesthetic for the masses that live in suffering and hardships.
When people are faced with adversities in life, religion could “anesthetise” their
pains and alleviate spiritual torments. Mother Teresa’s advocacy and practice of
assisting the poor was limited to an individual level only. They can only serve as
temporary measures to relieve their problems. In fact, the plight of the poor mass
is the result of economic inequality and capitalists’ exploitation of the
underprivileged class. Unless these problems are solved, poverty would still exist.
As a conclusion, Mother Teresa’s charity numbed the mass’s consciousness of
these problems and created the misleading concept that charity could eliminate
poverty.
Answer 2:
Mother Teresa’s behaviour embodies Weber’s theory. His theory states that religion
will be developed as the social system and the mainstream value in society. People
take poverty for granted during the 70s. Mother Teresa’s preaching of the love of
Jesus Christ and putting His spirit into practice over the years have awakened
people to their responsibility of helping the weak and poor. As in this story, many
Indians were touched by Mother Teresa’s moves and lent her a helping hand.
Answer 3:
Mother Teresa’s behaviour embodies Durkheim’s theory. It is claimed that religion
and morality functions to offer psychological comforts to believers. They try to
explain from the religious standpoint to identify and accept the values and morality
reflected behind their religion. Religion also helps to relieve people’s anxiety and
helplessness. Under the influence of Mother Teresa, they are moved by the spirit of
Jesus Christ, live up to the principle of “Love others as you love yourself” and
engage themselves in charity so as to attach meanings to their life.
26
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
3.


How is the contribution and influence of religion to the society reflected in Mother
Teresa’s benevolent behaviour?
Religion’s involvement in charity
Religion’s involvement in education activities in society and preaching the
principle “Love others as you love yourself”.
27
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Worksheet 5:
The role of religious organisations in social services (II)
Master Cheng-yen, Conscience of Taiwan
In 1966, Master Cheng-yen visited a follower who had a surgery at a private
hospital in the town of Feng Lin, Hua Lian. After seeing blood on the floor, she was
told that a Taiwanese aboriginal woman from Feng Bin who had miscarriage was
refused an operation because she could not afford a deposit of NTD8,000. The
woman was then forced to return to her tribe. Later, in a discussion of religious
teachings with three Catholic sisters who came to Pu Ming Temple, Master
Cheng-yen was deeply shocked by their saying that “Buddhism lacks social
involvement”. In the same year, she was supposed to go to Miao-Yuan Aranya in
Jia Yi as designated by senior Master Yin-shun. After her followers’ endeavours of
persuasion, she decided to stay in Hua Lian to establish her undertaking of social
services.
Stimulated by these two incidents, Master Cheng-yen decided to establish a
Buddhist charity network committed to helping those who were in need with the
vow “Gathering five hundred people becomes a Thousand-Arms-Thousand-Eyes
Avolokiteshvara”. The “Tzu Chi Merits Society” was founded in April at Pu Ming
Temple. With the six permanent residents making an extra pair of baby shoes every
day and the thirty female followers sparing fifty cents a day from their grocery
money, a charity fund accumulated regularly to 1,000 dollars each month was
established. The money aimed at providing relief and assistance to the poor. In
1972, the Society founded the “Tzu Chi Free Clinic for the Poor”. In 1986, she
founded the “Buddhist Tzu Chi General Hospital”, the first hospital in Taiwan where
no deposit fee is required.
Throughout forty years since its foundation, Tzu Chi has been dedicating its
efforts in social services, medical establishments, education establishments and
cultural activities both in Taiwan and around the globe. The Society’s charity deeds
have left its footprints across the world, and have gained confidence of Taiwanese
people, known as the “conscience of Taiwan”.
Reference:
丘秀芷，＜大愛 --- 證嚴法師與慈濟世界＞。臺北：天下文化出版社，1996。
28
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
1. What are the “external” and “internal” factors that drive Master Cheng-yen to
establish “Tzu Chi Merits Society”?
2. Which school of theories is embodied in Master Cheng-yen’s behaviour? Marx,
Weber or Durkheim? Why?
3. How is the contribution and influence of religion to the society reflected in
Master Cheng-yen’s benevolent behaviour?
29
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Worksheet 5:
The role of religious organisations in social services (III)
After watching the television programme, “Hong Kong Stories – The history of
Maryknoll College and the Maryknoll Sisters in Hong Kong”, discuss the
contribution of the Sisters to the welfare system in Hong Kong and complete
the following questions.
Discussion
1. What are the “external” and “internal” factors that drive Maryknoll Sisters to
establish Mayknoll College in Hong Kong?
2. Which school of theories is embodied in Maryknoll Sisters’ behaviour? Marx,
Weber or Durkheim? Why?
3. How is the contribution and influence of religion to the society reflected in
Maryknoll Sisters’ benevolent behaviour?
30
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Worksheet 6: The role of religious organisation in moral
issues on sexuality in Hong Kong
History of Hong Kong Discrimination Law
In 1993, Legislative Councilor Ms Anna Wu Hung Yuk introduced her draft
of the Equal Opportunities Bill to propose legislation to prohibit a number of
discriminative behaviours. However, claiming the scope of anti-discrimination
behaviours in Ms Wu’s proposal being too wide, the government put forward
her own Discrimination Bill which only prohibits four types of discriminative
behaviours.
Anti-discrimination legislation worldwide
Ms Anna Hong Kong
U.K.
Australia
Canada New Zealand
U.S.A.
Wu
government
Race

－





Sex






Marital
Status







－
Pregnancy





－

Family
Status

－




－
Sexual
Orientation

－
－

－

－
Disability

－




Religion


－
－




Age

－
－


Criminal

－
－



－

－
In the end, Ms Wu’s bill was not enacted, whilst the government’s
proposal was passed and the “Equal Opportunities Commission” was
established. Since then, our citizens’ awareness of “anti-discrimination” was
increased. Amongst various issues of discrimination, legislation on “sexual
orientation discrimination” has created a huge conflict among mainstream
Christian organisations, human rights groups and homosexual communities.
The suggestion gained support from a number of human rights groups and
homosexual communities, but was responded with great opposition from the
Christian communities led by the Society for Truth and Light. Apart from the
conflicts raised by “sexual orientation discrimination”, discrepant views on
sexuality were shared by the mainstream Christians, such as the definition of
31
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
pornography and sexual permissiveness. The role of religious organisations on
sexuality issues in Hong Kong has become a major concern of the society.
1.
2.
3.
4.
As one important part of the society, do you think religious organisations
have the right to express their opinions to the government or different
parties? Why?
It is claimed that when most of the members of certain governmental
organisations have the same religious background, it will lead to the
domination of one single standpoint. Do you agree with this statement?
Why?
Why are certain religious organisations very concerned about specific
social issues and play an active role in these issues?
What do you think is the proper role of religious organisations in social
ethical issues? Why?
32
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Teacher references
1.
2.
3.
4.
5.
6.
7.
8.
9.
加里．特朗。「唯物主義者．母權與法術：從馬克斯的<手稿>到弗雷澤的<
金枝>」，＜宗教起源探索＞。成都：四川人民出版社，1995。頁 72-97。
加里．特朗。
「宗教的還原．宗教的復位．20 世紀初葉的理論 --- 社會學家
涂爾幹」
，＜宗教起源探索＞。成都：四川人民出版社，1995。頁 100-108。
馬國明：「為甚麼讀<新教倫理與資本主義精神>」，＜新教倫理與資本主義
精神＞。臺北：唐山出版社，1991 年。頁 i-xvi。
丘秀芷。＜大愛 --- 證嚴法師與慈濟世界＞。臺北：天下文化出版社，1996。
Lucinda Vardey, ＜一條簡單的道路 --- 德蕾莎修女的質樸之道＞。臺北：
立緒文化事業，1996。
龔天民，
「從天主教的祭祖說起」
，＜龔天民新文集三十篇＞。臺北：校園書
房，1993。頁 115-122。
楊克勤著，《祭祖迷思──修辭興跨文化詮的回應》。香港：基督教文藝出版
社，1996。
楊森富，《中國基督教史》。臺灣：商務印書館，1978 年。
關啟文，＜是非、曲直：對人權、同性戀的倫理反思＞。香港：宣道出版社，
2000 年。頁 121 – 143。
33
1.4 Normative Ethics --- The Nature of Morality --- Morality and Religion
Student references
Book：
1. 加里．特朗。＜宗教起源探索＞。成都：四川人民出版社，1995。
Websites:
1. 明光社
http://www.truth-light.org.hk/index.jsp
2. 香港婦女基督徒協會
http://www.hkwcc.org.hk/b5/main.htm
3. 香港基督徒學會
http://www.hkci.org.hk
34