Taiwan Christians Discuss The Ancestor Question

November 24, 2002

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?

Taiwan Church News
Reported by Gu Hao-ran. Translated and rewritten by David Alexander