CHAPTER I OBJECTIVES AND FUNCTION OF Confucian RELIGIOUS

EDUCATION AS COMPONENTS OF COMPULSORY MULTIPLE

COMPONENTS IN DIPLOMA AND GRADUATE PROGRAM

The aim of learning Confucian religion subject:

1. To grow faith through understanding, knowledge development, appreciation,
practice, and experience about the true nature thus become a virtuous man (junzi).
2. To realize Indonesian human who aware of their responsibilities either
vertically with the God (Tian) or horizontally with environment (di) and with fellow
human (ren).

The function of Confucian religious education:

1. Building behavior in everyday life.
2. Enhancing faith and devotion to the God.
3. Habituating Confucian religious practice and religious values in everyday life.
4. Preventing negative effect from globalization.

Three habits that destroy true character of human:

1. The festive habits
2. The immoral habits
3. The apostate habits

Confucian religious education that we learn came from the teachings of Prophet
Kongzi or Confucius. Countries with strong religious base will put forward religious
education as the main element. Indonesian people are religious people, that is why
individual life, society, and nation always based on religious teachings.
Pancasila and UUD 1945 ensure Indonesian people freedom of embracing their
religion.

CHAPTER II THE OBJECTIVES OF LIFE AND AFTER HUMAN LIFE

 Human task is to understand Tian dao (God’s holy road) and Tian li (God’s law)
so in the end their deeds can follow the word of Tian (God) like the universe follows
Tian dao and Tian li. Religion will guide human into this knowledge. Of course
human needs to be proactive to understand and live through three basic activity, that
is learning, praying, and jingzuo.
General principle that underlie nature’s relations and events originated from the
power of yin and yang, that come from the unity concept (Tai ji).
In philosophical and religion tradition, both west and east, it is known that human
is multidimensional being, which are:
1. Physical dimension
2. Intellectual dimension
3. Emotional dimension
4. and Spiritual dimension.

Ren/Human --> Shen/Spiritual --> Qi (Spiritual) spirit

Liang (Soul) Heart
--> Gui/Physical --> Fen (spirits) Mind
Bo (body) Physical

CHAPTER III ESSENCE AND INTEGRATION OF INTEGRATION OF

TRUSTITY, TRUST, HONOR, AND FITNESS IN THE ESTABLISHMENT OF
HUMAN-SOME MAN

Faith (Cheng) : Beliefs that related to the values of somebody’s religion

Trust (Xin) : Not only believe in themselves, but also can be trusted by another
people.
Obedience (Zhong) : obedient to establish the word of God.
Embodiment (Jing) : Piety to the God, afraid of him and worried about him.
 Confucian religion always teaches its people to do things step by step. Here's an
example of something done gradually.
a. To climb the high place, starting from the bottom, while to reach the distant
place starting from close.
b. Cheng (faith) is not meant only for perfecting the individual personally, but
ultimately perfecting the whole being.
c. Perfect knowledge is achieved by learning step by step.
d. Peace in the world begins with examining the nature of each case.
e. Successfully starts from setting goals.
f. To recognize and serve Tian begins with the heart, caring for true character.

The Confucian religion teaches the ultimate or causal law of the ummah to place
the principal as the point, the tip as the tip and not the other way around. Below is a
statement that contains the base or cause law.
a. Humble and humble behavior begins other virtues.
b. Property is the tip, virtue is the principal.
c. Do not worry people do not know him, but worry if they can not know others.
d. The gift of giving Tian is more important than the grace of human giving.
e. To know things after death need to know life first.
f. Serving in man first before being able to serve the spirit.

The holy road (dao) is not intended to be far from human. As far as human is not
dao.
It is people who must develop dao, not dao who develop people.
The things discussed tailored to the ability and knowledge of a person.
Because since birth man has received xing (true character), the word Tian in him.
Confucian Religion teaches that life is a gift to be grateful for, not a sin committed or
suffering to bear.
Awareness to live by the law of Tian, living in dao, following true character not
because (solely) fear of punishment, but gratitude for Tian's grace on him. Words and
deeds are always in harmony and conformity. This is what is meant by faith.
Placing the main thing as the principal and putting things that tip as the tip is the
Tian law that must be followed by humans to prevent man from misguidance and
confusion.
 As per the views of the Kongzi, Confucianism has its own view of the dead. The
Prophet said, "To the one who has died, when he treats him completely is dead, it is
not loving, then do not do it. Against the dead, treating as truly alive, it is not wise and
should not be done. Thus containers made of bamboo (for funeral equipment) are not
perfect for use; stoneware for washing is not made perfect for use; wood used is not
perfect engraved. Qin se 琴瑟 (harp and celempung) can sound, but ambiguous; flute
made complete, but not harmonious; bells and stones music is prepared, but without
the horses. All that is called ming qi 明器 (prayer equipment) .... Thus, the dead are
treated as shen ming ".
The relationship between heaven and the world in Confucianism as well as other
'Eastern' religions - not a contradictory, separate and dual relationship but an
interconnected, co-operative, mutual cooperation, complementary and yin-yang- not
exclusively incompatible (Lim, 2010: 44-47).

CHAPTER IV CONCEPT OF CONFUCIAN ABOUT DIVERSITY IN THE

DIVERSITY AND ITS CONTRIBUTION IN THE HISTORICAL HISTORY OF
THE WORLD

God Almighty created this life always with two different elements: yin and yang,
positive and negative, male and female, day and night, heaven and earth, and so on.
At a glance the yin is indeed opposed to that, but actually the two elements are
complementary and need each other.
Yin and which function to align every circumstance in this world. This means
that both elements complement and need each other. Can imagine if in this world
there are only men without women or vice versa. What will happen is that life must
not last. All the living must have died. If there is death there must be a new birth to
replace it. A birth occurs only when marriage and marriage occur only in creatures of
the opposite gender. Thus every element in this world must have different elements as
a partner.
Confucian Religion is a religion that contains the guidance of God Almighty
(Tian) through the prophets (sheng) and the holy kings to the people who live on this
earth. The goal is for people to learn to continue to be virtuous human beings (junzi),
which can menggemilangkan virtue so as to serve God and love others (Daxue
Chapter Main: 1).
According to Xunzi, human relations need to be well regulated by the state. The
arrangement covers all areas of life such as economic activities, arts development,
marriage affairs, and religious ceremonies. Government officials and bureaucracies
function to regulate human relationships in order to create order, and not complicate
the people who should be served. Virtue and justice in society emerges depending on
the honesty and sincerity of state officials in governing their people. If there are
people who oppose or disrupt the state, the state gives severe punishment. Persons
who become officers and state employees are obliged to carry out their duties in
earnest if negligent or violating regulations are also severely punished (Zhang, 1993:
144) .
In the Book of Mengzi II A, 6.5. explained as follows. The feeling of mercy is the
seed of love. The feeling of shame and dislike is the seed of truth. This feeling of
humility and want to succumb is the seed of decency and the feeling of justifying and
blaming it is the seed of wisdom. Consequently for believing Confucians,
wholeheartedly convinced that the seeds are in him, he must be vigorously expanding
them, such as fueling a new fire or flowing newly emerging energies. Who tries his
best to develop it, then he will become a human being accepted anywhere, in the four
corners of the ocean once. If man deliberately chooses not to cultivate the seed of
virtue that is in him, then surely he is not even able to serve the mother who gave
birth, and the father who took care to raise.
Ru Jiao which in Indonesia is known by the name of Confucian religion, enters in
the archipelago along with the entry of Chinese nomads who sailed the oceans. They
trade and stop and settle in several islands in Indonesia. Therefore, from time to time
Ru Jiao grew and flourished. Due to the need for worship, the institutions of
Confucian Religion (Ru Jiao), as well as the ash house to honor the ancestral spirits
and crackles (Miao) found almost everywhere in the country.
The Confucian religion that grew in Indonesia, lived and institutionalized in
Indonesian culture and has distinctive features. Besides having a place of worship
which is Wen Miao (Boen Bio), Kongzi Miao and kelentengkelenteng, Confucianism
also has a place of worship commonly called Litang as a place of prostrate to the
presence of Tian, glorifying Zhi Seng (Prophet) Kongzi and studying His teachings as
well doing a worship service that is typical of Indonesia.

CHAPTER V ESSENCE AND RELIGIOUS URGENCY AND SPIRITUAL

VALUES OF Confucian

Have you ever heard about spirituality? Spiritual comes from the word spirit.
Spirit means spirit, life, influence, enthusiasm. Spirit is often defined as spirit or soul.
Every human being without exception obtains the gift of Tian's word of true character.
True character is the 'image' Tian that exist in man. Because it has a true character that
is a spark of the virtue of Tian (spiritual life) that, human beings become the noblest
and main creatures of all creation Tian. Besides being blessed with true character,
man is also given lust which is the life force of the body to carry on life. The purpose
of religious teaching does not mean to abolish the passions, because after all the
passions are important to humans. Religion aims to guide human beings to understand
how to control and manage the desires that are in him so as not to transcend the
Middle boundary.
 1.The Ultimate Faith in Confucian Religion

儒 教 誠 信 之
Ru jiao cheng xin zhi

天 命 之 謂 性，率 性 之 謂 道，修 道 之 謂 教。
tian ming zhi wei xing, shuai xing zhi wei dao, xiu dao zhi wei jiao

大 學 之 道，在 明 明 德 , 在 親 民 , 在 止 於 至 善。
da xue zhi dao, zai ming ming de, zai qin min, zai zhi yu zhi shan

惟 德 動 天
wei de dong tian

咸 有 一 德
xian you yi de

Interpretation:

"Tian ming 天命 (the word Tian) is named after xing 性 (true character). Life
following the xing 性 is named after dao 道 (holy road). Dao's guidance is called
jiao 教 (religion).

The dao that Daxue 大 學 (Great Teach) brings is ming de 明 德 (glorious

virtues), qin min 親 民 (loving the people) and stop at zhi san 至 善 (the peak of
goodness).

Wei de dong Tian 惟 德 動 天 (only the virtue of Tian deign),

Xian you yi de 咸 有 一 德 (really have that one: virtue).

Shanzai 善哉.”

2.The Holy Way Must Done

The holy path of the book of Daxue (大 學 之 道) is:

a.Embellish glorious virtues (在 明 明 德);

b.Loving fellow human beings (people) (在 親 民);

c.the ultimate stop of goodness. (在 止於至善).

 3.Spiritual and Moral Values in True Character

True character in the form of the nature of human natures serves as the basic
benchmark of the ultimate truth as well as a picture of Tian's nature. True character is
the holy spirit that lives in the heart of man in carrying the message of his word.
Etymologically the xing script (true character) appears to contain a living heart
meaning. The heart is the place for true character. With the presence of His word of
the spirit, makes the human heart live. True character which contains Tian's
commandments is proclaimed by reason not with outward signs, but by investigating
the human natures and all its parts and its nisbah. Because the true nature is the will of
Tian, then true character has become His law. A law means there are sanctions to be
accepted by those who violate it. Thus, all human beings actually have an obligation
to obey the true character, following the way that has been determined by Tian.

4.Religion, Spiritual Values and Character

Religious life is not merely to perfect oneself, but rather to lay the responsibility
for the welfare and happiness of others, even our entire environment. When humans
perfected the holy path, it was believed that the order of society by itself became
perfect. Thus, man fulfills his role in the overall plan that goes according to the holy
path intertwined in it. Vertical relationship with Tian can’t be separated from the
horizontal relationship with fellow human beings, fellow creatures and the
environment. Similarly, horizontal connections can’t be separated from the vertical
relationship with Tian. Tian's permission is only acquired by virtue.
The Kongzi prophet said, "Those who do not know the word can not be a junzi.
Who does not recognize morality can not stand firm. And those who do not know the
words can not know men. "(Lunyu XX: 3).
In practicing love does not escape the three things that should be done. The three
things are:
a.Not doing what others do not want to do to you (tepasalira);
b.Because you want to get ahead, you try to help others, because they want to be
upright. You are trying to uphold others.
c.Treat others with a close example (self) (Lunyu Kitab VI: 30).
To get closer to the daring need of shame. Shame is big for humans. If people are
proud to do tricks and slippery, it's because they do not use the shame.

5.Virtue and Justice Underpin the Development Ideology

 The development of the state should begin with the building of the spirituality of
its people because development needs to be based on a strong will and a spirit that
never fades. The country's development lasted for a long time. Therefore, the human
mind needs to be well prepared. Development should not conflict with dao (道) or the
law of truth, namely the divine base, humanity, and the laws of nature.

6.Macro Confucianism and State Development

Xunzi as Zhang (1993: 98) points out in Oesman Arif (2013), mentions figures
who are considered exemplary as wise country leaders as below.

1)King Yao (尧), the king who gives prosperity to the people, but his people do
not feel dependent on him. In fact, the people who talked to him were not aware that
he was talking to the king.

2)King Shun (舜), the king who is not greedy and does not regret the suffering he
has ever carried. He does not hold a grudge against the person who has done him
harm.

3)King Yu (禹), who was willing not to visit his wife's child, even though he
passed his front house, as he served for the interests of the country.

4)Zhou Gong (周 公), the king who was willing to resign when he had to retreat.
He hands over his throne to the more righteous, his nephew. Xunzi calls Zhou Gong a
true Confucian worthy of being imitated. The Kongzi prophet also greatly admired
Zhou Gong as a very wise man. In fact, in his sleep often dreams meet Zhou Gong.

7.The Moral Order Regulates Human Life in the State

Xunzi points to the moral order or li (礼) that applies to anyone, including the
king and his ministers. According to Xunzi, who must be moral not only leaders and
officials, but the people as well. According to Xunzi (Zhang 1993: 115), the teachings
of Confucianism do not contradict the laws of nature and do not violate human nature.
Confucianism teaches that people understand human nature and understand the laws
of nature correctly.

Based on the data of the Indonesian population census in 2010 issued by the
Central Bureau of Statistics, the Muslims are 207,176,162, Christian 16,528,513
people, Catholics 6,907,873 people, Hindu 4,012,116 people, Buddhists 1,703,254
people, Confucian 117,091 people, other 299,617 people, missed 139,582 people, not
asked 757,118 people. Most of the Confucians according to the data, as many as
88,972 people live in urban areas
 CHAPTER VI SOURCE AND IMPLEMENTATION OF Confucian
TEACHING IN MODERNIZATION CONTEXT AND INDONESIAN

According to the Kongzi Prophet, teaching religion is not justified to destroy the
already good habits that exist in society. The original sentence is xiu qi jiao bu yi qi
shu (修 其 教 不 易 其 俗). The habits of the Chinese community at that time
were good, some were bad. The Kongzi prophet changed the bad to be good and the
good habits improved. The Kongzi prophet said that people should not be feared with
the threat of punishment. People who fear the threat of punishment become selfless.
In Yi Jing it is said that God created the universe or is yuan. God arranges all the
movements of things and the lives of all living things or hangs. God preserves all
living things including humans or li. God is also zhen, which means straightening the
unrighteous, punishing the guilty, destroying the already unworthy of existence.
From the time of the Han dynasty (207 BC) to the founding of the Republic of
China (1911), Confucianism or Ru Jiao was defined as the state religion. All state
officials must pass state examinations with Ru Jiao's test materials, which come from
the Confucian Classical Book or Wu Jing (五 经), since the XII century plus Si Shu
(四 书). Since the Han Dynasty (207 BC) the Confucian religion is for all Chinese
people or Chinese nationals. Confucian's religious teachings are taught in schools as
compulsory subjects and parents are also obliged to teach Confucianism to their
children. The Confucian religious institution at that time was the state itself. The
supreme Confucian religious leader is the emperor. The Emperor is considered the
son of God or Tianzi (天子). Every emperor ascend the throne is required to make a
house of worship Confucian called Bio or Miao (庙) as many as seven pieces. Each
new governor is obliged to make five Miao and the new resident obliged to make
three Miao. In Indonesia Miao called the temple.
The prophet Kongzi lives in a state of chaos and war. At that time, people hate
each other and fight. Just a little mercy of love and caring among fellow human
beings. The Kongzi prophet taught the people about the meaning of this life and how
to live harmoniously and love each other among human beings. The Kongzi prophet
taught mankind to improve their behavior by fostering themselves and sorting out
what is right and what is wrong.

CHAPTER VII TECHNOLOGY, POLITICAL, SOCIAL CULTURE,

ECONOMIC, ENVIRONMENT, AND EDUCATION CONCEPT IN Confucian
PERSPECTIVE
 1.TECHNOLOGY

Science is the whole conscious effort to investigate, discover, and improve human
understanding from various aspects of reality in the human realm. These features are
limited in order to produce definite formulas. Science provides certainty by limiting
the scope of its views, and the certainty of the sciences is derived from its limitations.
The main foundation underlying the development of science and technology in
Confucianism is the relationship of Tian, in, ren. Man is inseparable from all three,
and has become the human nature to harmonize in his life. The advancement of
science and technology in a country is very dependent on how developed the
scientific culture in the life of the people of that country. The scientific culture and the
progress of science and technology are in the realm of harmonizing the elements in
(natural laws), although in its application it is impossible to escape from Tian and ren.

2.POLITICAL

Politics shows an aspect of life, which is a political life that is commonly

interpreted as a life that concerns the aspects of power with elements of state, power,
decision making, policy (policy, beleid), and division ( distribution or allocation. The
modern state system known today is a phenomenon occurring in 18th or 19th century
Europe. The modern state emerged as a form of rejection of the feudal system of the
kingdoms in Europe. According to Jean-Jacques Rousseu, the state is the result of a
"social contract" of its members. Between country and society influence each other.
The community formed a collective agreement on common rules to manage the
so-called community life order. Governance and the people, both have a mutually
supportive role with each other because without the people there is no government
and without the government there is no social life of a well organized state society.
The people give trust and power to the government to manage the life of society and
state, giving government service, service and devotion to their people. (Linggaraja,
Gunadi, Hutomo, 2011)

3.SOCIAL CULTURE

Culture is the mind and the human mind. The culture is the result of the activity
and creation of the human mind (mind) such as belief, art, and customs; or
anthropologically described as the whole of human knowledge as a social being used
to understand the environment and its experience and its behavioral guidelines.
Meanwhile, social is everything about society or society. Based on these definitions, it
is clear that humans are inseparable from culture. Only man is the only creature in this
world that is cultured and culturally because only human beings have reason. Culture
forms human civilization so that it can survive through space and time.
Xun Zi insists that human beings develop a culture based on virtue / love (ren)
and justice (yi). Culture is the human answer to solve all common problems. The
group of people who fail to build a culture will be chaotic and devastated. Humans
must be able to manage themselves as human beings (Oesman: 2008)
The cultural roots of Ru (Confucianism) teachings were formed thousands of
years before Christ. Ru's teachings are not from one region, but from different regions.
The Kongzi prophet has completed and perfected Ru's teachings and laid the
foundations of culture so that the later people will more easily understand Tian's Law
and Will for his life. The progress of Asian countries such as Singapore, China, Japan,
Korea and Vietnam is often associated with the influence of Ru's teachings.

4.ECONOMIC

Economic activity includes human work, but humans are required to use their
morality in managing the economy. Economic empowerment is concerned with
human understanding of God's work and is applied in economic activity. Xun Zi says
God has been very fair, but man is not fair. Therefore, humans must create a cultural
system that can control humans in all activities including economic activity. Xun Zi
uses organic process philosophy. He said that the economic system of a country can’t
be separated from other systems, such as politics, law, education, and security.
Xun Zi differentiates between the rich and the poor. According to Xun Zi, the
poor people can not be separated themselves. They must be nurtured individually or in
groups intensively. According to Xun Zi, the rich can already be independent. They
already have a business network and have experience in running a business and have
experience in running a business so they are not fostered can also live prosperous
(Oesman, 2008: 37-38).

5.ENVIROMENT

As suggested by Amartya Sen and others, it is now clear that the process of
modernization, which is used for development is not sufficient for human
development as a whole. Instead, there is a broader understanding that development
should include not only economic indicators, but also consider human life,
environmental protection, and spiritual development. To this end, within the global
community there is an awareness of the need to develop a more comprehensive global
ethic for sustainable development. This is in line with the "Earth Charter" which has
been developed for a decade since the UN Summit in Rio in 1992. An international
committee spent three years designing the charter before it was formally presented by
the Earth Charter Commission at a meeting in Paris in 2000. Hundreds consultations
are held in conjunction with organizations and individuals worldwide to ensure that
the principle is inclusive. The Charter sets forth the principles of ecological integrity,
social justice, democracy, non-violence and peace.

6.EDUCATION

In the sense of Confucian religion, education has the meaning of learning to be

human. Personal knowledge is understood as a process of continuous learning in order
to recognize the body and mind so that eventually become the true ruler of this world.
For Confucians, the significance of personal dignity is crucial because their
commitment to improve the world from within forces them to make the status quo a
starting point for a spiritual journey. If they do not follow the thesis that learning is
basically for self-improvement, the guidance of serving the community will
undermine the integrity of forging itself as a noble goal itself. Therefore, learning as a
character builder is for the sake of self realization. The self is understood as an open
system in a sustainable transformation. It has never been a static structure. The idea of
the self as an independent entity, separate from the world, diametrically opposed to
the self in the Confucian conception which is an open, dynamic and transformative
process (Tu: 2013).

CHAPTER VIII ROLE AND FUNCTION OF Confucian STUDENTS

ACTIVITIES AS Confucian CULTURAL DEVELOPMENT CENTER

Confucian Religion Education in universities can be implemented through three

activities as below:
I.Intra-curricular activities. Activities undertaken include the methods of
classroom activities, classroom activities outside the class by conducting surveys,
observations, field measurements, and so forth.
II.Activities cocurricular. Activities undertaken include the trainings undertaken
by students in the laboratory and so on that still have to do with the competence of the
course.
III.Extracurricular activities. This activity is a student activity outside the
academic or nonacademic which includes reasoning and scholarship, interest and
penchant, improving student welfare and social activities.
Universities should encourage and provide extracurricular activities with the aim
that students not only have cognitive intelligence, but are expected to sharpen their
talents, interests, and can develop their personal character. When students choose
extracurricular activities that will be followed, students are required to see the life
context that has the potential to support or hamper the process of character
development so that in following the activities, the students are not of activity but
have a clear purpose.
In the implementation of student activities as a center of cultural development
Confucian required a companion who is a lecturer of Confucian religion in charge of
providing mentoring, coaching, guidance and counseling to students concerning
student activities. The companion of student activities is taken from the lecturers who
have concern in the field of student affairs. In addition, the function of developing the
activity unit is to foster the development of students' interests and talents. The
Confucian cultural development center at the university is part of the implementation
of MKWU Confucian Religious Education which aims to have students as follows:
1)Understand the concept and importance of Confucian cultural arts.
2)Show an appreciation attitude towards the culture art of Confucians.
3)Displays creativity through the art of culture Confucian.
4)Increasing the participation of Confucian cultural arts, both at the local,
regional, and global levels.
5)Cultivate and develop a sense of humanity and decency.
Students have an important position and role in the preservation of art and culture
of Confucians. This is based on the assumption that the students are the nation's
children who become the successor of the life of society, nation, and state of
Indonesia. As young intellectuals who will become leaders of the nation, they must
live in a cultural awareness so that the sustainability of the nation state of Indonesia
can be maintained. The establishment of students' cultural awareness among others
can be done by optimizing their role in the preservation of art and culture of
Confucians.
Students are agents of change. Being a student it is a pride and also as a big
responsibility as an agent of change. Students are expected to be someone who will
provide solutions to the problems faced by the community. As intellectuals, students
have a very important role in the life of the nation.