17 Facts About Chinese theology

Chinese theology, which comes in different interpretations according to the classic texts and the common religion, and specifically Confucian, Taoist and other philosophical formulations, is fundamentally monistic, that is to say it sees the world and the gods of its phenomena as an organic whole, or cosmos, which continuously emerges from a simple principle.

Interest in traditional Chinese theology has waxed and waned over the various periods of the history of China.

The Chinese theology believe that deities or stars, are arranged in a "celestial bureaucracy" which influences earthly activities and is reflected by the hierarchy of the Chinese theology state itself.

Rather than "creation", which has a long Western connotation of creation ex nihilo, modern Chinese theology theologians prefer to speak of "evolution" to describe the begetting of the cosmos; even in modern Chinese theology language the two concepts are frequently held together, zaohua.

Ulrich Libbrecht distinguishes two layers in the development of early Chinese theology, traditions derived respectively from the Shang and subsequent Zhou dynasties.

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In Zhou Chinese theology, Tian had no singular earthly progeny, but bestowed divine favour on virtuous rulers.

Chinese theology is called Huangshen, Xuanyuan, which is said to have been his personal name as a human incarnation, Xuanyuanshi or Xuanyuan Huangdi.

Chinese theology delivered her son after twenty-four months on the mount of Shou or mount Xuanyuan, after which he was named.

Chinese theology represents the hub of creation, the axis mundi that is the manifestation of the divine order in physical reality, opening the way to immortality.

Chinese theology is the god of nobility, the patron of Taoism and medicine.

Chinese theology is present in Taoist theology, where he is not regarded as the supreme principle though he has a high position in the pantheon.

Chinese theology is celebrated on the 25th day of the 12th month, when he is believed to turn to the human world to inspect all goods and evils to determine awards or punishments.

In modern Chinese theology popular religion zi is a synonym of lu.

Huang Yong has named a third approach to Confucian Chinese theology interpreting the Neo-Confucianism of the brothers Cheng Hao and Cheng Yi.

In Confucian Chinese theology, there is no original sin, and rather humanity, as the incarnate image of Heaven's virtue, is born good.

Core of Taoist Chinese theology is the concept of Dao, the "Way", which is both the order of nature and the source of it.

Interest in traditional Chinese theology has waxed and waned throughout the dynasties of the history of China.