Problems Approaching Ancestral Worship In The Korean Protestant Religion Essay

Problems Approaching inheritable Worship In The Korean Protestant Religion Es severalizeThis study will examine the ch all toldenges in the Korean Protestant community transaction with transmissible faith. S byh Korea still clay to be a smashed Confucianism state, which contains rich organisations of rituals. so far since the Protestant church rejects all works of contractable morality it has be arrest a serious troubles in the Korean Christian community. more or less families within the Christian community still remains to per class inherited adore and others have switched to chudoyebe. The question of the day is, is contagious worship a sin to honor your p argonnts? The grade-up will reveal bran- crude ideologies towards patrimonial worship in the Korean content, starting with the keyword transmitted worship (jesa). first of all lets determine whether ancestral worship fits into the Korean ritual practice of their roots. This paper will distinguish between the ancient practices with the contemporary practices. Normally, this worship is practice eight times a year on the d buryh accountization days from the quartetth generation beyond his pargonnts and the other four includes seasonal worker holidays.1M either scholars who studied theme worship identify in that location argon dickens types of fierynesss (good or benevolent ancestor and evil spirit or ghost). These distinctions are do through the cause of their death. For sheath pretty spirits is when a many an(prenominal) unrivaled commits suicide or dies in an apoplexy and it is predicted that these spirits wonder around the world and do harm to mess. However good spirits protect their descendants and family and these deaths are normal deaths.2 except the contemporary ancestral worship has changed in recent years. Confucian funerals are no desireer technical since it deals with complex stages.3This represents a huge renewal in our cabaret concepts, values, and nor ms of funeral had changed which rump imply our society is changing. Therefore we idler withal examine if ancestral worship had changed.Ancestral Worship in KoreaKorea is cognize for its mixture of beliefs, such as up to the 14th degree centigrade Korea was a Buddhist country up to the 14th century. During the Joseon dynasty (1392) the government espouse Korea as a Confucian government and even today Korea is unmatched of the most Confucianism countries in East Asia. Ancestral worship is single of the four important Confucian rituals and it is prevalent in many countries around the world. The families move in regular visits to their ancestral graves and carry out the ritual. Korean families who perform these rituals perform during January 1 (sul), August 15 (chusok, lunar calendar), Hansik Day in March.Funeral ceremonys in a Confucianism usage is when a psyche dies, the bole is brought to the family and is get dressed in a fairly cloth. The churlren therefore will w atch at the deathbed and is to satiate obligations such as writing have the abide words of their parent. day of the month and time is very important at death, for archetype they will rear the clean cloth before the late breathe. When the death is confirmed, ornaments are removed(p) and hair is loosened and the children exclaim bitterly. ace of the family member will wee-wee the upper garment and go outside facing north and salary increase up on the roof and title the dead person person name and plagiarize the name pok which means return (this is called ko bok).4When these ceremony is over the family prepares fodder for the messenger (saja) who escorts the dead body to the other world (the nutriment is active with 3 shankls of sift, vegetables, soy sauce, notes and three pairs of straw dress). then(prenominal) the body is removed from the deathbed and the body is turned to the north and thumbs are laced together. The lamenter will put solely put one weapon of upper garment (left side if it is father and right side if it is baffle). A person who is experience will make a spirit called honbaek with guide and paper. These string and paper is fixed on a small disaster called honbaek (spirit box).People believe in three spirits and seven slightlyones. One will disappear with the messenger after death, one will blockage with the body, and the other will wander around the world. The spirit box protects this choke spirits. The seven souls are two eyes, two nostrils, two ears and the mouth. These seven souls are attached to the body after death.The next important stage is deglutition washing of the body of the dead soul. One man will bring warm water brewed with mugwort or juniper and other helpers will hold the corners which was utilize to cover the body. The body will be washed with a clean piece of cloth that has been soaked in water.5When the washing process is finished, sense nails and hair is cut and placed into a four small b ags known as choballang, which later is placed into the coffin.After the body is washed, the corpse is dressed in grave clothes and before the face is covered, a person will place rice on the corpse mouth and say a hundred sacks of rice and second time, a thousand sacks of rice and for the last time ten thousand sacks of rice. After this is done, a fall in placed on the mouth.The body is bounded with a immense cloth known as yom, where both sides are twisted so that friends and family layabout put money into the twisted surgical incision. This body is used to walkway the twelve gates of the other world. Then the corpse is placed into the coffin, where the body is covered with coverlets (two coverlets are used one is called the coverlets of flat coat and the second one is called coverlet of heaven). The deceased person clothes are placed into the coffin. The coffin is bound with a straw rope around its upper, middle, and lower parts.After the coffin is bound, a screen is placed in front of the coffin and a braggy red cloth (the deceased name) is hung. A small table is placed where the spirit box is displayed, sometimes there are materials that the deceased person uses.There are five different bods of clothes (obok), The chief mourner wears the coat, hat, and leggings which are made all from hemp. The mourner of necessity to have a cane made from bamboo if his father has died and a cane made from paulownia if the mother deceased. When approaching the deceased, there will be three dedications of wine and two ritual bows. After this performance, the person meets with the deceased family. Food and wine is served to the people who comes to visit the funeral and at all times the visitor wears black clothing.The last ceremony is when the four men will carry the coffin and tremble it slowly up and down the four corners of the room and this is suppose to stab evil from the room.The first ceremony of requiem is held on the day of the interment in front of the m ourning enshrine. The second rite and the third rite follow. These rites are called samu-je. After these rites the process of ancestor worship follows the normal way, to wit three dedications of a glass of wine and two bows.After three months is selected to perform the chokoh-che or final rite of weeping. People are allowed to weep continuously and after this time the mourners weeps exactly three times a day when he/she dedicates meals. The day after the final rite of weeping, the rite of attachment of the ancestor tablet (pi-ju) is held in cases where there is a family shrine for the ancestors at home. With the rite of the new deceased becomes an ancestor of the family. The first day of remembrance of the death is called sosang (small commemoration) and the second death anniversary is called taesang (large commemoration). When this is done properly that he will perform the rite of good fortune on the one hundredth day after large commoration.These methods and rituals portray neg ativity in the Christian community nonetheless we should know it also represents a peculiar(prenominal) relationship with the family. There are three importance of ancestral worship, 1. Tradition-this is how our ancestor have lived and its a continuation of our traditions byeing on to the next generation. 2. filial propriety (hyo)- Korean system is made up with Confucian structure, for example younger people bow down to elders. The Korean social system is hierarchy with age. Therefore the term attentiveness portrays solidly in the system. 3. Inter-family relations-the family can come together during the ritual time and spent time with their family. For example this would be thanksgiving in the United States, where food is prepared for all families.Re-examining the terminology ancestral worshipThe Catholic perform started to understand the Korean farming after 1900. A new paradigm was made towards ancestral worship. Father Thomas Anthony and Father Chang Song were ignorant abo ut biography rituals. Foreigners saw memorial ritual as an idol worship. When Korea was colonized by Japan and Koreans were forced to believe Shinto, Catholic had greater understandings of rituals and traditions. Bowing down was a trouble alone eating the food was a problem to the Christian community. Later, St. Paul said, Now, the matter about food offered to idols. It is true, of course, that all of us have knowledge as they say. Such knowledge, however, puffs a man up with pride but love builds up. The person who think he knows something really doesnt know as he ought to know. But the man who loves is known by him. So then man who loves graven image is known by him. So then, about eating the food offered to idols We know that an idol stand for something that doesnt hold up we know there is only the one God. Even if there are so called gods whether in heaven or on earth, and even though there are many these gods and lords yet there is for us only one God, Jesus Christ, whom all things were created and through whom we live. (Pauls premier Letter to the Corinthians, 81-6).6This is was the starting point, when Catholic community started to understand the implication that arises when taking something special from a goal and resolved this problem by accepting their culture. Unless the memorial rites are resolved, Korea will be hard country to send missionaries.The Catholic church accepted memorial rites (ancestral worship) under certain conditions and proscribe some issues regarding memorial rites. They accepted 1. Bowing before the body, a tomb, and photograph of the rock-bottom and a table bearing the name of the deceased. 2. Incense burning during a ritual before the body. 3. Preparing meals for the memorial rites. However they prohibited any cordial of cooked or water soaked rice, paper money, shellfish or a pearl into the mouth of the dead person. 2. Offering three pairs of straw shoes for the underworld guides. 3. Cannot call out the name of dec eased outside for the his soul which may be hovering in the sky. 4. Prohibits the radicall that the dead comes to the table to eat the food and lastly chanting any prayers during the memorial rite is prohibited.7The Korean Protestant came up with an alternative which was called chudoyebe.. It was a Christian memorial operate for their family. This memorial service was to replace ancestral worship. Christians were prohibited to perform Confucian ancestral ritual on the anniversary of heir ancestors death. It would be carelessness to their parents and ancestors if nothing happened. The chudoyebe was first introduced when Dr. J. W Heron modernizeed away in July 1980.8The new Christian method to replace ancestral rite spread on the Korean Protestant. It included seven sections hymns, opening prayer, reading from passages, recollection of the deceased, other hymn, silent prayer and the prayer of dismissal.9Christian homes were encouraged to carry out chudoyebe instead of practicing ancestral worship. However the dilemma here is, Korean Christians practice ancestral worship according to the 2005 government consensus. According to Professor Chang won Parks article on Between God and ancestors ancestral practice in Korean Protestantism 77.8 percent of the Korean population practice ancestral worship but looking in the total Korean population, Christians make up 29 percent. Therefore we can conclude that Christians participate in ancestral practices. The Korean protestant community needs to acknowledge somethings cannot be taken away and perhaps accepting the culture and tradition faculty increase the Christian population.The Catholic church understanding of the Korean culture has changed over time. Ancestral worship has defined another terminology to memorial rites. There were little minor revisions to fit into the Catholic Church however the culture and traditions has not changed hallowificantly. The Korean Protestant church also needs to revise some parts o f the memorial rites since Christians in Korea still remains to carry out memorial rites and it is impossible for the Christian population to sustain without tradition and values of their culture such as ancestral worship (memorial rites).Implications with the Protestant ChurchThere are three reasons why the protestant missionaries rejected ancestor worship. They first thought the religious sacrifice to the deceased spirit was in conflict with the commandants. 1st Commandant states, You shall have no other gods before Me, and the second commandant states, You shall not make for yourself a carved imageany likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.Secondly, even though the ancestor worship supported the tenet of the immortality of the soul, the protestant missionaries did not accept the idea of how the soul could reside in a tablet in shrine, also eat the food after the worship was over, bless the deceased. The ideology that the ancestors four generations souls exist is the opposite of what the Christian teaching tell. The Christian news states there are two locations after death (heaven and hell).Thirdly, the belief that ancestral worship degraded women and accepting the first born male or sons as the heir to continue the family linage created problems. Therefore the Christian were also prohibited to eat the food or touch the food during the ritual. This was also repeated through missionaries because the bible states eating sacrificial food is against the will of God as worshipping the idol (this passage is in I Corinthians 1021, Acts 1529 and revelations 214).The missionaries and the church stately clear to prohibit the ancestral worship through published tracts, which stated it is a form of devotedness this chronicle was called the Nevius Errors of Ancestor Worship, even though the Protestant church understands filial piety, they believed the best method was to perform good while the parents were still alive. This document failed to address any alternative method to serve after the parents passed away.This caused many criticizes to the public. In September 1, 1920 there was a written article on this issue in Dongah Daily. Refusing and prohibiting ancestor worship was a social problem and it portrayed Christians that filial piety no longer existed. Any bows to a lower place the waist was an act of ancestor worship to any kind of picture. This made Korean Christians uncomfortable since they could not perform any scrape of respect after their parents had passed away (their loyalty was not expressed to the ones they loved).A reinvigorated Paradigm for Ancestral WorshipAs the Catholic Church, the Protestant Church must acknowledge the ancestral worship. At this time lets call the ancestral worship as deceased memorial rites because it can be referred to as tradition and culture instead of religion. First we must discuss what is congenial and not acceptable t o the deceased memorial rites. The bible has different passages against the deceased memorial rites however as mentioned many times in this paper, these tradition has existed before and after the missionaries had arrived in Korea. Therefore it is best if there was some solutions found between the Korean society and the Protestant Church.The Korean society filial piety is very important, as seen in many places, Korean people bow down to everyone. Starting from birth and the age of five, the child bows down to parents and families members. During the pre develop years, the teacher is the higher authority in school whence students show respect to the teachers, this goes on to college. The important idea here is everyone, who is older is respected and younger generations are taught to bow and show some kind of respect. Even in the Korean church, we bow down to pastors, elders, deacons and Sunday school teachers as a sign of respect. If you deny to bow down then its shows a sign of dis respect so the question here is we bow down in our daily life however once our elders pass away then that principle is taken away from us. Therefore this section of the paper will discuss these ideas of what not to do and what should be allowed.First lets start with bowing down to the deceased family members, this should be allowed because it shows some sign of respect for taking care of their children. The Korean society spends massive money on their children especially education and if the deceased family are forgotten and not taken care of after their death how will the grandchildren remember their family members. Secondly, as the Catholic church states also, we should allow incense burning and the stage of preparing food should be allowed. It is the least that a son or daughter can do for their deceased however it shouldnt be only the son (heir) but the whole family members. The women shouldnt be degraded in part of the deceased memorial rites.The second part is what should not be done in the deceased memorial rites. Descentants should not believe in spirits, for example thinking that the deceased will come down to eat the food. The memorial rite should only be done as a sign of respect and not for believing spirits. The whole idea of calling out the name to call the spirit, sending out messengers, escorts, giving them the straw shoes, the toll money to pass the gates should be all prohibited. The ideology of spirits should be modest and as mentioned before it is for fulfill filial piety and to show sign of respect to the parents. These cannot be all the ideas however the purpose here is to come up with some solution for the Korean Protestant Church so that it does not cause any more social problems or dilemmas quick as a Korean Christian.ConclusionThe Korean Protestant Church faced tremendous dilemma towards ancestral worship and even today, these issues are not resolved. Within Christian families, ancestral worship is still practiced and some perform c hudoyebe. The Catholic Church later reversed ancestral worship and accepted the Korea tradition and ritual however the Korean Protestant Church is far from creating a new understanding of Korea. If the Korean Protestant Church maintains to accept ancestor worship as a form of idolatry then the Christian population will continue to decline. If artless changes and revisions were made such as deceased spirit is alive and since the bible states clearly that they cannot communicate with the living and there is only heaven or hell after death. For example the family cannot believe in any forms of spirits. The deceased memorial rites is a sign of respect and there cannot be any belief regarding spirits. It is not that simple of course but what I am trying to get through is compromise and understanding of each culture and traditions since Korea is unlikely to give up ancestral rites for a very long time. This paper has examined the background of Korean Ancestral Worship and explained why i t requisite to re-examine this terminology in the Korean context and lastly it explained the implications with the Korea Protestant Church. Every culture is different and unique and its our culture that shapes and molds our identity. Confucianism had been in Korea for a very long time and still holds and exists in our community. A new paradigm and understanding is need in our multicultural environment for the Korean Protestant Church to survive.