wfn.org | Taiwan Christians Discuss The Ancestor Question

[Taiwan Church News <pctpress@ms1.hinet.net>]

Taiwan Church News 2647, November 24, 2002
Reported by Gu Hao-ran.  Translated and rewritten by David
Alexander

   A seminar held at Aletheia University in Tam-sui, Taiwan on
November 16th brought together scholars and clergy to seek
Christian way to face the common Taiwanese practice of ancestor
veneration.  The program was sponsored in part by the Northern
Synod of the Presbyterian Church in Taiwan (PCT) which is
celebrating 130 years of ministry in 2002.
   A cursory survey of church practices in Taiwan finds Roman
Catholics and Anglicans relatively open to some forms of
ancestral veneration by their members, but 60% of Presbyterian
clergy adamantly opposed.  More than 70% of the Presbyterian
ministers surveyed indicated that they operate by the principles
of gradual progress in dealing with the continued presence of
ancestral veneration materials in the homes of believers.  Some
pastors and scholars said if a broad view of the place of
ancestors in a family system is taken, then their veneration can
become a strong force for family unity. However, much care must
be taken in the degree to which Christians can be accepting of
the veneration rites.  If the ancestors are to be regarded as
gods or spirits whom humans worship, an important line has been
crossed.
   In a panel discussion that followed the presentations,
Presidential office consultant Li Chiao said, "Chinese culture
regarding spiritual matters is fundamentally different from that
of the West. While Chinese people see spirit and humanity as in
relationship, Westerners make a sharp division. So the types of
things done in the East regarding ancestors are neglected in the
West.
  Mr. Li went on to say that there were aspects of Eastern
practice that needed clarification, even for the Chinese.
Understanding the roles of ancestors is problematic.  At its
base, the system is human centered and focuses on obtaining
blessing and avoiding calamity.  He says, "Ancestor worship
practices are widespread and well established but have their
limitations. From Christian theology, human beings are created
and limited, but God is unlimited and singular. Christians all
confess,'there is no god but God'."
   He added, "The most common practical conflict for Christians
concerning ancestor veneration is the problem of offering
incense." He suggests, "God is beyond challenge.  God's love will
not necessarily be limited by style.  There are many ways to
receive God's grace."
   The Rev. Liao Kuen-tien from Taichung attempted a three-part
understanding of ancestor worship.  He sees Chinese Ancestor
Worship as based on a belief in the existence of ghosts.  Within
this system, "the other world" and "this world" are very close.
Ancestors, who inhabit "the other world" need food, clothing,
housing, transportation and entertainment.
   Though multifaceted aspects of ancestral veneration flow from
complicated faith backgrounds, still the strength of Chinese
families can be tied to the need to "do the right thing" by the
ancestors.
   Rev. Liao explained, "Chinese people believe that ancestral
rites can help a person pass from this world to the other world.
Peoples sins in this world injure them in the other world
because that is where evil deeds come back on them bodily.
Therefore, Taiwan Folk Religion posits that after a person dies,
if the proper ancestral rites are not observed, a serious
infraction has occurred in the entire family system, because the
ancestor is left to suffer without help.
  Although a Christian funeral can be just as solemn as a folk
religion one, but does not satisfy the culturally mandated
requirements met through ancestral rites.  Christian funerals are
held for satisfaction of the needs of the living, not those of
the dead.  This results in the perception that Christians
discount the value of the ancestors.
   He advocates the establishment of a set of fully Christian
ancestral veneration rites to overcome the misunderstandings
between church and society.
   Tzeng Chong-ming, an associate professor at Taiwan Theological
College in Taipei, says that the problem of ancestor worship is
difficult to solve.  The whole thing has gotten tied up with the
idea of idolatry, and it is difficult to separate the two.  He
points out that the church should avoid lumping the ancestors in
with idols. Ancestors are not the same as "gods".  Since even
Taiwan's traditional folk religion makes a distinction,
Christians, too, should have differing attitudes towards them.
   According to Professor Tzeng, many peoples of Asia and Africa
believe that there is a need for people to be provided for after
they have died.  Ancestral rites have grown from this belief.
The process of moving from the state of "family member" to
"ancestor" does not separate one from the living. The ancestor
continues to dwell with the family. This can have a deep
religious significance, but, he says, Since the Protestant
Reformation most talk of the dead among the living among
Christians has been suppressed.
   He calls for Christian reflection in families, churches and
other communities of faith.  Not just about the living, but about
the legacy left by those who have gone on before.  In other
words, Our ancestors are not to be cast out of the home or
community of faith, they are part of who we are.
   He says, "God is the God of the living and of the dead. God
knows our ancestors."  A point of view that opens to the
ancestors can help us to understand the phrase "the fellowship of
the saints" from the Apostles' Creed, and make our celebration of
the Lord's supper more meaningful.  But he asserts, "The position
and understanding of the ancestors is not to be confused or
equated with that of the gods of folk religion.  And the
significance of the use of incense, though he makes no strong
prohibitions, must aim at praying FOR not TO them.
   Professor Tzeng Chiong-fa from Tainan Theological College in
Tainan City places some of the blame for the conflict between
Christianity and Taiwan's folk culture at the feet of the foreign
missionaries who spread the gospel and founded the churches in
modern Taiwan.	They were acting on assumptions based in the
Protestant Reformation of 16th Century Europe when they condemned
religious practices they did not take the time to understand.
They should have taken the time to differentiate between those
things that pertain to the ancestors and those which pertain to
the One True God.  The harmful result of the foundations they lay
here has produced alienation between Taiwan's Christians and
their native culture.  He advocates families gathering up the
things left by ancestors for reflection and discussion, then
preserving the memories.
   Panel moderator Chen Chi-rong, president of the College of
Humanities at Aletheia University, asked what would happen if the
Presbyterian Church in Taiwan would become more localized in its
cultural understandings. If ministers and members develop more
open attitudes, he wondered, would they be more accepting of
Taiwan's practices?

For more information: Tzeng Chong-ming	ttcs@taitheo.org.tw
				 Aletheia University
www.au.edu.tw

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