In this thesis I compare the works of Confucius and Mencius with those of Saint Augustine. My purpose
in so doing is to show Confucian Augustinianism as a new theological perspective on Confucian-
Christian ethics and Augustinianism by discovering analogies and differences in their respective
understandings of the formation of moral self, particularly the acquisition of virtue, and how they
believe this leads to happiness. Using the method of inter-textual reasoning, and assuming continuity
between Augustine’s early and later works, I compare Confucius and Mencius’s xue (學), si (思) and li
(禮) including yue (樂) with Augustine’s moral learning, contemplation, sacrament, and music
respectively from chapter two to four. For Augustine the formation of the moral self is the process of
finding truth in God. For Confucius and Mencius it is the process of becoming a person of virtue, which
follows from growth in self-understanding in relation to the Way (道). For Confucians humans already
have potential self-in-heart bestowed by Heaven whereas for Augustine the self is the metaphor of the
soul in the struggle of both body and soul to be directed toward the love of God in which true happiness
exists. In the concluding chapter, I propose a Confucian Augustinian synthesis as a new theological
perspective on Confucian-Christian ethics and Augustinianism which offers a useful medium for the
formation of the moral self by mutually making up for their respective weaknesses as revealed by this
critical intertextual and cross-cultural reading. I argue that Augustinians can learn the value of public
ritual practices and the public political self from classical Confucians whereas Confucians can learn
from Augustine the value of spiritual experience in the moral formation of the pubic self.
Confucian Augustinianism is teleological, constructive, political, public, sacramental and sin-virtue
oriented theology. Confucian Augustinianism which is based on virtue ethics as common ground
between Confucians and Augustine not only shows methodologies for engaging in public issues with
civil society for its articulation of theology in the public sphere, but also provides profound spirituality
with the engagement of Augustinian biblical and systematic theology unlike liberation theologies. In
contrast to modern Augustinianism such as Augustinian realism (hope), Augustinian proceduralism
(justice), Augustinian civic liberalism (love), and Radical Orthodoxy (love), Confucian Augustinianism
highlights the virtue of humility and sincerity (誠) for the practice of love of God and neighbour by
offering specific methods for cultivating self. Contrary to Confucian theology according to
understanding of Heaven in the Confucian tradition, Confucian Augustinianism focuses on how to
embody the Way of Heaven by cultivating virtue (德) rather than the theology of Heaven (天) or lists
of virtues. By linking the self to family, community, nation, and transcendent God Confucian
Augustinianism shows distinguishing ways for sanctification. Confucian Augustinianism is to seek true
happiness by cultivating virtue and promoting inward, outward, and upward self through moral learning,
contemplation, sacramental ritual, and music on the basis of biblical truth in a pluralistic global context.
It can rectify the limit of Protestant individualism. Confucian Augustinianism is an own angle of Asian
Christians on Augustinianism in the rapid growth of Christians in Asia contrary to previous Western
Augustinianism. Confucian Augustinianism could make Asian Christians happy in truth
