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Japanese Ancestral Practices: a Contextualized Teaching Tool on the Afterlife in the Local Church (Hibachi Theology)

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Japanese Ancestral Practices: a Contextualized Teaching Tool on the Afterlife in the Local Church (Hibachi Theology) JAPANESE ANCESTRAL PRACTICES: A CONTEXTUALIZED TEACHING TOOL ON THE AFTERLIFE IN THE LOCAL CHURCH (HIBACHI THEOLOGY) by MARIANA NESBITT A THESIS SUBMITTED FOR THE DEGREE OF MASTER of THEOLOGY at the SOUTH AFRICAN THEOLOGICAL SEMINARY in 2007 SUPERVISOR: Dr Mark Stewart i DECLARATION I hereby acknowledge that the work contained in this thesis is my own original work and has not previously in its entirety or in part been submitted to any academic institution for degree purposes. _Mariana Nesbitt__________________________ July, 2007 ii ACKOWLEDGEMENTS I would like to give honour to our Lord who has led and inspired me, to my husband who always unfailingly encourages and supports me in all my efforts, to my supervisor, Dr Mark Stewart for his input and encouragement. Hirokawa Luke for his cultural insights, Dr Billy Nishioka, Dr Mitsuo Fukuda, Dr Yamaguchi and Dr Kurosawa for their useful discussions. Thanks to Mark Dominey, Chua How Chuang and Pat Hansen for helping me get started. I am grateful for the linguistic help from Nakanishi Yooko and Koba Noriko. Thanks to Sophia University and Kobe Lutheran Seminary for the use of their libraries. Mariana Nesbitt July, 2007 iii SUMMARY The vexing multi-dimensional question of Japanese Ancestral Practices is central to most missiological studies in the Japanese church. Statistics show the need for new strategies and a new movement of the Holy Spirit in the local church. We examine the background of Ancestor Practices in the folk religion, Buddhism, Shintoo, Confucianism and Taoism, which all go to make up traditional Japanese religion. The actual rites are listed and details explained. The nexus is the ie, the household. Later additions in Japanese religion are the New Religions, which also emphasize ancestor practices, and new developments, such as living funerals, ash-scattering and further developments in popular occult practices and the influence of the media and the arts. Focus groups of typical city dwellers have indisputably shown the effects of secularisation, the change from ‘worship’ to ‘respect’ and a looser attitiude towards the butsudan and the rising importance of grave visits. After examining the above, the abiding emergent themes of ancestor practices are seen to be those of respect, family, gratitude, memorialism, ethics and identity. Are Scripturally forbidden issues involved here? Does necromancy take place, what about offerings and prayer to the dead? And is worship of the spirit and the mortuary tablet involved? Input about ancestor practices in other lands gives perspective and new insights here. Japanese Christian indigenous movements also show the same themes and they go further than ‘orthodox’ Christian churches in their evangelism of the dead and their care for their ancestors. We examine the teaching about the afterlife in Japanese seminaries, the training given to missionaries by missions, what the denominations teach and practice and in particular, what OMF International missionaries are teaching and practicing with regard to the dead. Space is given to the basic Biblical teaching on life after death with reference to issues that require attention in the Japanese worldview. iv Perhaps the best contextualised part of the Japanese church are the funeral services, showing the importance it holds in Japanese society, but basic theology and worldview applications are lagging far behind. Japanese ministers and missionaries have been slow to contextualise. Ethnocentric judgements have led to a lack of seriousness towards the socio-cultural context. Various useful models are described and the way in which syncretism and dual systems occur. Guidelines to contextualisation suitable to Japan is proffered where emotion, intuition, nature, mono aware, wabi are central. Ritual and the inclusion of the Japanese 3-layered worldview is central, and logical propositions are avoided, which are negated in imported Christianity. To achieve cultural sensitivity we use the poetic tool, metaphor. The metaphor of the warm hibachi is chosen, theoretically explained, and elaborated as a feature of Japanese culture. Hibachi theology is then described and information given for discussion around the ‘ hibachi’ in the local church. Gathering is a constitutive aspect of being Japanese and this would seem to be the place for foundational substantive notions to be “taught” and discussed. v TABLE OF CONTENTS ACKOWLEDGEMENTS .....................................................................................iii SUMMARY.........................................................................................................iv TABLE OF CONTENTS .....................................................................................vi LIST OF FIGURES.............................................................................................xi LIST OF TABLES ...............................................................................................xi APPENDIX 1 FOCUS GROUP No 2 .............................................................xii APPENDIX 2 FOCUS GROUP No 3. ............................................................xv BIBLIOGRAPHY............................................................................................. xviii 1 CHAPTER 1 INTRODUCTION.................................................................... 1 1.1 Relevance ............................................................................................ 1 1.2 The Problem and Questions to be Answered..................................... 21 1.3 Design and Methodology ................................................................... 22 1.4 Hypothesis, Assumptions and Limitations.......................................... 23 1.5 Historical Background ........................................................................ 24 1.5.1 Shintoo........................................................................................ 24 1.5.2 Confucianism .............................................................................. 27 1.5.3 Buddhism.................................................................................... 30 1.6 Ancestral Rites................................................................................... 33 2 CHAPTER 2 CONTEMPORARY BELIEFS AND PRACTICES................. 36 vi 2.1 The New Religions............................................................................. 36 2.2 Changes in Death Practices............................................................... 39 2.2.1 Living Funeral ............................................................................. 40 2.2.2 Ash Scattering (Shizensoo)........................................................ 42 2.2.3 Eternally-worshipped graves (Eitai kuyoobo)............................. 42 2.2.4 Death practices for aborted babies (Mizuko kuyoo) ................... 43 2.3 Popular Culture .................................................................................. 44 2.3.1 Manga/cartoons .......................................................................... 44 2.3.2 Films ........................................................................................... 45 2.3.3 Images of the Soul and its Passage after Death......................... 46 2.4 Focus Group ...................................................................................... 47 3 CHAPTER 3 EMERGENT THEMES AND KEY ....................................... 54 3.1 Emergent Themes.............................................................................. 54 3.1.1 The ie/household/family .............................................................. 54 3.1.2 Interdependance of the Living and the Dead .............................. 55 3.1.2.1 Dependence of the Dead on the Living................................ 55 3.1.2.2 Dependence of the Living on the Dead................................ 56 3.1.3 Gratitude ..................................................................................... 56 3.1.4 Memorialism................................................................................ 56 3.1.5 Fear ............................................................................................ 57 3.1.6 Ethics .......................................................................................... 57 3.1.7 Identity ........................................................................................ 57 vii 3.1.8 Respect/Honour.......................................................................... 58 3.2 Are Scripturally Forbidden Issues Involved? ...................................... 58 3.2.1 Necromancy................................................................................ 58 3.2.2 Prayer to the dead ...................................................................... 60 3.2.3 Offerings to the Dead.................................................................. 61 3.2.4 Worship of the ihai, Bones, Tombstone, Ancestor Spirit ............. 63 3.2.5 Religion....................................................................................... 68 4 CHAPTER 4 CHRISTIAN BELIEFS AND PRACTICES ........................ 71 4.1 Indigenous Movements ...................................................................... 71 4.1.1 Memorialism................................................................................ 72 4.1.2 Evangelism of the ie.................................................................... 75 4.1.2.1 Vicarious Baptism ................................................................ 75 4.1.2.2 Vicarious Communion.........................................................
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