Despite similarities in lifestyle, there are large differences between Taoist and Christian ethics. Although the lifestyle of medieval Christian saints reminds me of Lao-Tzu, their beliefs rest on asymmetrical premises.
Taoist and Christian ethics are as similar to each other as a cat is similar to a tiger. When cats and tigers are well-fed and relaxed, they do resemble each other. However, as soon as the peace is disturbed or the stomach empty, the behaviour of cats and tigers diverges widely.
Take for instance Romans 12:18, which exhorts us to live at peace with everyone, if it is possible, and as far as it depends on us; there are dozens of Taoist verses and stories that convey exactly the same message as Romans 12:18, and at first sight, I would not be able to tell whether the concerned person is loyal to the Bible or to the Tao Te Ching.
The differences will become patent, however, as soon as the peace is disturbed. History shows that Christians and Taoists react differently to conflicts. While Christians will seek divine counsel in the Bible and may choose to stand their ground, the reaction of Taoists will be to yield, circumvent the problem, or remove themselves from the situation altogether.
What sets Taoism and Christianity apart
What is the fundamental difference between Taoist morality and Christian morality? The beneficiary of virtue. In the case of Taoism, the beneficiary is the individual; and in the case of Christianity, the beneficiary is God or the Christian community as a whole.
If any benefits accrue to individual practitioners of Biblical morality, those benefits should be regarded as accessory. Self-sacrifice plays a central role in Christian ethics, but it’s viewed as unworkable and immoral by Taoists.
Yang-Tzu was particularly adamant in this regard. He stated that he would not sacrifice even one hair from his head to save the world. He abhorred self-sacrifice and instead preferred to consider human beings as equals.
Nobody has the right, reasoned Yang-Tzu, to demand us to relinquish our possessions, our health or our life for the sake of helping other people, let alone for the sake of helping complete strangers.
Taoism and Christianity in old history
Yang-Tzu would have been puzzled to hear about the Thirty Years War (1618-1648) between Catholics and Protestants. He would certainly not have taken sides in the conflict, and would have categorically condemned the widespread pillage, mayhem and murder that took place during that war.
Both Protestants and Catholics were familiar with the divine command expressed in Romans 12:18, but opted for ignoring it and going at each other’s throats.
The combatants in the Thirty Years War also chose to ignore the illustration of Christian virtue given in 1 Samuel 25:25-26. Those Biblical verses recount how Abigail approached David to seek reconciliation and prevent further bloodshed.
According to the Bible, Abigail rode a donkey all the way to David’s camp, and as soon as she arrived, she argued her case for peace. If Abigail was able to do that in Biblical times, why did it take thirty years for Protestants and Catholics to settle their grievances and sign the Peace of Westphalia (1648).
The Gospels are even more prescriptive in this area. Take for instance Matthew 5:23-24, in which Jesus tells us to give priority to reconciliation before bringing any sacrifices to God.
In the Gospel, peacefulness comes first, but in history, there are too many examples of the contrary. The infamous Cardinal Torquemada devoted fifteen years (1483-1498) to persecuting any deviations from the Catholic doctrines. I can only wonder how Torquemada conciliated his actions with the Gospels’ call for peacefulness.
In contrast, Taoists regard peacefulness, conflict-avoidance, and tolerance as indispensable to a good life. Those virtues are to be practised because they directly benefit the practitioner.
The Tao Te Ching and Christianity
Chuang-Tzu’s stories show us how to lead a peaceful life in all sorts of circumstances. Their heroes exemplify how to stay out of trouble even in hostile environments.
What does Chuang-Tzu recommend us to do? To stay out of the limelight, so that we do not attract unnecessary attention; to live happily but privately; to enjoy life’s pleasures deeply but inconspicuously; and to steer away from oversized risks even if that means reducing our income.
Lao-Tzu did not bless peacemakers in the manner that Jesus did in Matthew 5:9, nor did he call them “children of God.” We do not find in Taoism a command for reconciliation and peace-making because, as a matter of principle, Taoists intend to stay away from the world’s conflicts and let people settle their own grievances.
Chapter 60 of the Tao Te Ching recommends that we should let evil consume itself, simply by removing ourselves from the fray. Instead of taking part in bitter debates, it may prove wiser to stay at a distance; instead of engaging in conflict, we may be better served by walking away and relocating to a better place.
Taoist morality relies on lessons learned from experience. Taoists practise virtues such as Wu Wei (the non-action principle) with the goal of leading a better life. They consider the insights of Lao-Tzu, Yang-Tzu and Chuang-Tzu as lessons drawn from real life, not as divine commandments.
While Christians aim at aligning their actions with Biblical revelation, Taoists seek to align theirs with the Tao and nature in general. As a result, they care more for harmony and balance than for righteousness. Their virtues are quiet and private, their enjoyment inconspicuous, and their happiness enduring.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “On becoming unbreakable.”