Caring for the Poor: Ancient Chinese Wisdom and its Biblical Counterpart

David Jeffrey
Baylor University

I propose an analysis of the way in which good stewardship and generosity toward the “working poor” are regarded as bedrock principles of wise statecraft in Lao Zi, in Confucian thought from the Lun Yü through Mencius and Chinese classical poetry, and, comparatively, the way these principles are seen as a sine qua non of both personal and cultural virtue in the Old and New Testaments. I would connect the Chinese texts with classical virtues such as the Confucian principle of reciprocity and prudential wisdom on the one hand, and, in the biblical texts with discernment concerning the true measure and proper use of wealth and prosperity as a creational gift on the other. My Chinese texts will include Dao De Ding, 75, 78; Lun Yü 1; 4; 6.28; 12.2, 18; 15; Sayings of Mencius 1.1; She-king (Odes of the Kingdom) Book 6 ;        my biblical texts will include Deuteronomy 15:7-11, Leviticus 19:9-10, 15; 25:35, Psalms 82:3-4; 112 from the Hebrew Scriptures and passages from Luke 4 and 12:16-21 in the Greek New Testament. My argument will be that what classical Chinese texts present as characteristics of prudential governance necessary to the longevity and peace of the state, biblical texts present as axioms of a moral ecology inscribed into the natural laws of creation. While obligation to the poor is a more pervasive theme in the Bible than it is in classical Chinese texts, both traditions would seem to regard care of the poor as fundamental and systemically integral to social health in the state and peace among peoples. Another way to put this would be to say that both ancient Chinese and ancient biblical texts carry a conviction that certain consequences for well-being of the whole state inhere in social choices made about the care of the poor, in particular that pursuit of the common Good requires caring for the poor as well as for the privileged. Texts from both traditions, though in a somewhat distinctive manner, suggest thereby their mutual conviction that there are axioms of moral law, which lie much deeper than the scruples of political expediency. It is apparent that disregard for the care of the poor takes many forms, both in the West and in China.  A tacit dimension of my comparative analysis would thus be a call to consider the wisdom of both classical Chinese and biblical literatures on this topic as useful counsel for our present pursuit of social health and well-being, perhaps even as offering essential reference points for the harmonious society to which we aspire.

关心穷人：中国古代智慧及其在圣经中的对应之处

谢大卫
美国贝勒大学

在本文中我将分析探讨，良好管理并慷慨地对待“有工作的穷人”是“仁政”之基本原则，且这些原则蕴藏在老子和从《论语》到孟子的儒家思想以及中国古典诗歌中。与此对应，在新旧约圣经中这些原则亦被视为个人和文化美德之要素。我将考察包含了传统美德的中国文本，如儒家的“忠恕”及“审慎”等；同时考察圣经文本中的美德观，如衡量财富的真正标准及合理使用财富，将财富看作是造物主的礼物这一洞见。我所考察的中国文本包括《道德经》（75、78）、《论语》（1、4、6. 28、12. 2、18、15）、《孟子》（1. 1）、《诗经·雅》（6）；圣经文本包括《希伯来圣经》中的《申命记》（15：7-11）、《利未记》（19：9-10、15、25：35）、《诗篇》（82：3-4、112）和《新约圣经》中的《路加福音》（4、12：16-21）。

我认为，中国古代经典文献表明，审慎统治对国家的长治久安非常必要；而圣经文本将道德生态观刻入创造的自然律之中，将之视为自明之理。相较于中国经典文本，承担对贫弱者的义务这一主题在《圣经》中更为普遍，但这两个传统似乎均将关心穷人当作为政的根本原则，是维持社会健康、民众和谐的重要因素。换言之，古代中国和古代圣经文本均奉行同一个信念：全社会的幸福生活内在地取决于其关心穷人的社会选择，尤为关键的是，追求大众利益需要一视同仁地对待穷人与特权阶级。来自两个不同传统的文本，尽管有着各自独特的表达方式，却由此表明了他们共同的信念，即世界上存在着道德法则，与政治私利益的良心不安相比，它们更为深刻。很明显，无论在西方还是东方，漠视穷人疾苦的现象层出不穷。本文比较分析的一个不言而喻的层面，即是呼吁应当考察中国经典文献和圣经文本在这个问题上的智慧，将之作为目前追求社会健康幸福的良策，甚或将其当作建立我们所期望的和谐社会的必要参考。