By William Braswell
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ShangDi (上帝) is a term from Chinese culture and history that translates to "Supreme Emperor" or "Highest Deity." It has been historically used to refer to the supreme god or the highest divine authority in ancient Chinese religious belief systems, particularly during the Shang and Zhou dynasties. ShangDi was a central figure in the religious and spiritual beliefs of the early Chinese dynasties, particularly during the Shang Dynasty (c. 1600–1046 BCE) and the Zhou Dynasty (1046–256 BCE). ShangDi was perceived as the ruler of the heavens and the ultimate authority over all things.
The concept of ShangDi included notions of creation, governance of natural forces, and the protection and well-being of the people. Worship involved rituals and sacrifices conducted by the ruling class and priests, typically seeking favor, protection, and guidance in matters of state and personal affairs. These rituals often included offerings of animals, food, and wine. References to ShangDi can be found in ancient Chinese texts such as the "Book of Documents" (Shujing) and the "Book of Songs" (Shijing), where the deity is described in connection with imperial rites and governance. Over time, especially during the Zhou Dynasty, the concept of Tian (天), meaning "Heaven," began to encompass the attributes and functions previously associated with ShangDi. Tian became a more abstract and impersonal concept compared to the more anthropomorphic ShangDi. As Chinese philosophical thought evolved, especially during the Confucian and Taoist periods, the role of ShangDi diminished in favor of more abstract concepts such as Heaven (Tian) and Dao (the Way). Confucianism, for instance, emphasized reverence for Heaven as a moral and cosmic force. Despite the diminishing prominence of ShangDi in later philosophical and religious developments in China, the term remains historically significant for understanding early Chinese religious beliefs and practices.
ShangDi represents an important historical and cultural figure in ancient Chinese religious thought, embodying the highest divine authority and the protector of the realm during the early dynastic periods.
We will begin with Emperor Shun who obeyed the words of the Eight Water People which were those who survived the Great Flood. The Emperor would sacrificed a bull on the great white marble called the Altar of Heaven at an annual ceremony, it was the year’s most important and colorful celebration to ShangDi (Heavenly Ruler) during the Xia dynasty known as the border sacrifices because one was due north and one at the south. This supposedly happened up until the Ming dynasty. The ceremony is believed to date back 4,000 years, one of the earliest accounts of the Border Sacrifice is found in the Shu Jing (Book of History), compiled by Confucius, where it is recorded of Emperor Shun (who ruled from about 2256 BC to 2205 BC when the first recorded dynasty began) that ‘he sacrificed to ShangDi'.
James Legge, The Chinese Classics (Vol. III), pp. 33–34, The Shoo King: Canon of Shun, Taipei, Southern Materials Centre Inc., 1983.
The emperor first meditated at the Temple of Heaven also known as the Imperial Vault while adorned singers were accompanied by musicians, and he stated:
‘To Thee, O mysteriously-working Maker, I look up in thought. . . . With the great ceremonies I reverently honor Thee. Thy servant, I am but a reed or willow; my heart is but that of an ant; yet have I received Thy favouring decree, appointing me to the government of the empire. I deeply cherish a sense of my ignorance and blindness, and am afraid, lest I prove unworthy of Thy great favours. Therefore will I observe all the rules and statutes, striving, insignificant as I am, to discharge my loyal duty. Far distant here, I look up to Thy heavenly palace. Come in Thy precious chariot to the altar. Thy servant, I bow my head to the earth reverently, expecting Thine abundant grace. . . . O that Thou wouldest vouchsafe to accept our offerings, and regard us, while thus we worship Thee, whose goodness is inexhaustible!'
(James Legge, The Notions of the Chinese Concerning God and Spirits, Hong Kong, Hong Kong Register Office, pp. 24–25, 1852.)
Here is a brief statement regarding ShangDi's creation of the world:
‘Of old in the beginning, there was the great chaos, without form and dark. The five elements [planets] had not begun to revolve, nor the sun and moon to shine. You, O Spiritual Sovereign, first divided the grosser parts from the purer. You made heaven. You made earth. You made man. All things with their reproducing power got their being.’
One of the many names for the Hebrew God is El Shaddai, which is phonetically similar to ShangDi. Even more similar is the Early Zhou pronunciation of ShangDi which is ‘djanh-tigh’ [Zhan-dai]. Another name for their God which the ancient Chinese used interchangeable with ShangDi was Heaven (Tian). Zheng Xuan, a scholar of the early Han dynasty said, “ShangDi is another name for Heaven (Tian)”.
(Schuessler, Axel, A Dictionary of Early Zhou Chinese, University of Hawaii Press. Honolulu, pp. 123, 528, 1987.
Lung Ch’uan Kwei T’ai Lang, Shih Chi Hui Chu K’ao Cheng, Taipei, Han Ching Wen Hua Enterprise Co. Ltd., p. 497, 1983.)
One of China’s greatest historian was Sima Qian and in his classic historical records he recorded of a king called Huang Di (Yellow Emperor 2,500-2,400 BC). He recorded that Huang Di built a temple in Shan Tong to worship Shang Di.
In Genesis 10 there is a possible mention of the Chinese in verse 17 regarding the Sinites. The name of "Sin" became that of an important deity, appearing in such names as Sennacherib and even Sinai. It's a name found widely in the ancient Near East. "Sin" is also found in the Chinese names Siang, Sianfu, and Tsin became the name of a dynasty. The Manchu emperors used the word as a title. It is believed that it was used by the Malays in the form of "Tchina" and was translated by the Portuguese as "China." Today we refer to Chinese studies as "Sinology". The Sinitic languages are often synonymous with Chinese languages and are a group of East Asian analytic languages that constitute a major branch of the Sino-Tibetan language family.
Jesus Christ
Most scholars favor a birth year for Jesus between 6 and 4 BC and the Royal Astronomical Society mentions that Chinese astronomers noted a "comet" that lasted 70 days in the Capricorn region of the sky, in March of 5 BC. Authors Dugard and O'Reilly consider this event as the likely Star of Bethlehem.
O'Reilly, Bill, and Dugard, Martin, Killing Jesus: A History, Henry Holt and Company, 2013, pg 15.
The Astronomy Records of the Book of the Han Dynasty states that "in the second month of the second year [of Jianping], a comet appeared around Altair, and lasted more than 70 days in sky." In original Chinese: "二年二月，慧星出牵牛七十余日" from "汉书·天文志". The second month of the second year of Jianping is on or about March 9, 5 BC, and Altair is the brightest star in the constellation Aquila. From March to the end of May, it was a warm season in what is modern day Palestine/Israel.
Emperor Guang Wu reigned during the time of Christ’s death and resurrection. Emperor Guangwu claimed to have seen supernatural signs which he had recorded and interpreted in the Royal Annals which still exist today. He and his astronomers knew Christ was God as is shown in Chinese historical records that is dated around 31 AD.
“Yin and Yang have mistakenly switched, and the sun and moon were eclipsed. The sins of all the people are now on one man. Pardon is proclaimed to all under heaven.” History of Latter Han Dynasty, Volume 1, Chronicles of Emperor Guang Wu, 7th year.
“In the day of Gui Hai, the last day of the month, there was a solar eclipse. [The emperor] avoided the Throne Room, suspended all military activities and did not handle official business for five days.”
History of Latter Han Dynasty, Vol. 1, Chronicles of Emperor Guang Wu, 7th year”.
“Eclipse on the day of Gui Hai, Man from Heaven died”.
History of Latter Han, Annals, No. 18, Gui Hai.
Mark 15:33 states: As we know, when Christ died there was darkness that covered the earth.
“From the sixth hour until the ninth hour darkness came over all the land.”
Christ’s resurrection apparently caused a celestial event that was observable.
The Ancient Chinese people recognized the Messiah was born before the people of Israel knew and they mourned His death while the Jews were cheering. The Chinese recognized that something miraculous was occurring on the earth before it had been made public.
“During the reign of Emperor Guang Wu, on the day of Bing Yin of the fourth month of Jian Wu, a halo–a rainbow–encircled the sun.” History of Latter Han, Annals No. 18, Gui Hai.
Before Jesus died, the eclipse lasted about three hours, from noon to 3 p.m. In the History of the Latter Han Dynasty Volume 1, Chronicles of Emperor Guang Wu 7th year of the historical records of China, it says "There is darkness on the day of Kui Hai as there was a solar eclipse. The Emperor stopped entering into the palace, and all military activities were put on hold. Affairs of the country were ignored for five days."
The day of Gui Hai was March 31, AD 31, and it happened during the 7th year of Emperor Guangwu (25 AD to 57 AD). In original Chinese: "癸亥晦，日有食之，避正殿，寝兵，不听事五日" from "后汉书·光武帝第七年". There was a 5 hour difference between the eastern part of Jerusalem and Luoyang, the capital of Latter Han, China.
If it occurred between noon to 3pm in Jerusalem, then it would have been between 5pm to 8pm in Luoyang, China. The Chinese saw both a solar eclipse and a lunar eclipse, "There were misconceptions of Yin and Yang, as well as eclipses of both the sun and the moon."
In original Chinese, "比阴阳错谬，日月薄食. " In the explanation of this event, the History of the Latter Han Annals No. 18 of the Chinese records say "Eclipse on the day of Gui Hai, Man from Heaven Died." In original Chinese, "癸亥日蚀，天人崩" from "后汉书·志第十八".
The Resurrection of Christ happened on April 3, AD 31 according to the Historical Records of China: The same Chinese historical records also describes the day of resurrection of Jesus Christ. "On the day of Bing Yin, the fourth month of the seventh year of Emperor Guang Wu, there was a halo around the sun with colorful composition, in the 8th degree of Hyades." The Bing Yin day of the 7th year of Guang Wu is April 3, AD 31. In original Chinese, "光武建武七年四月丙寅，日有晕抱，白虹贯晕，在毕八度" from "后汉书·志第十八."
Sources
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- Silk Road Seattle - University of Washington
- Hou Han Shu
- Book of Later Han 《後漢書》