Last stop in this little series of traditional Asian religions…Shamanism and some insights into how it may affect the context of Asian American churches today. All this info courtesy of Prof. Rodger Nishioka.

Shamanism refers to a range of traditional beliefs and practices concerned with communication with the spirit world and is based on the premise that the visible world is pervade by invisible forces or spirits that affect the lives of the living. In contrast to animism, shamanism requires specialized knowledge or abilities. Among the functions of the Shaman are healing, storytelling, fortune-telling, leading rituals for cursing or cleansing and birthing or dying. The Shaman mediates between this world and the other world through ecstatic experiences and “soul flight.” In many ancient Asian traditions, there is a strong history of female shaman.

How has Shamanism influenced practices in Asian American churches?

1. A ready acceptance of the Holy Spirit and belief in its power in our daily lives combined with a sense of evil spirits opposing the Holy Spirit leads to lots of attribution to Satan.
2. Significant reliance on the Holy Spirit and spiritual experiences that are often highly emotive and emotion charged.
3. Congregations look at the preacher as the shaman and may expect him or her to be closer to God and to act as an intermediary or intercessor in some way.

OK, to this I have to add my own testimony that Korean Christianity is highly influenced by shamanism as an inordinate amount of concerns are passed on to the pastor with his/her chief responsibility providing the blessing and fulfilling some spiritual (or superstitious) aspect. Whether it was the opening of a business or the final prayer at a meeting or the sought after prayer for healing, the pastor was the shaman. This is what leads to a lot of the notion that a pastor is a white-collar profession among Koreans. Also the notion of 통성기도 (praying out loud together) ecstatically has its roots in shamanism as well. The invisible world of Shamanism is baptized under the more Pentecostal strain and spiritual warfare is huge in some circles. Koreans are known for their passion and in the spiritual context, shamanism gave voice to that passion and energy for so long, it is hard to distinguish whether or not that is our mode for worshiping Christ now that we have become Christian. What’s the alternative look like?

Share and Enjoy

Daniel, you called it. Shamanism is on deck for tomorrow, today’s episode is on Taoism. Again, biggie-ups to my main man, Rodger Nishioka.
A philosophy and religion based in part upon the Tao Te Ching of philosopher and poet Lao Tzu (6th c. BCE) and the Book of Chuang-tzu, the stories of the hermit and sage Chuang-Tzu (4th c. BCE). These classic works of Chinese literature and philosphy introduced the idea of the Way of Tao, an unseen, formless, yet creative force that makes up the universe. In the religion of Taoism, the Tao also refers to a spiritual path that includes shamanistic visions, rituals, alchemy, techniques of body and mind and study. The ultimate goal of Taoism is the attainment of immortality–the ultimate health of body and soul attuned to the Tao.

Human beings are the image of the universe, enlivened by a primordial breath, “Qi”, divided into yin and yang, female and male, earth and heaven. The phenomenon of life is based on the energy provded by qi–the active expression of the Tao. Qi enters the body at birth and slowly dissipates until death. he quest for ehalth and immortality is, in some schools, the attempt to hold on to the body’s qi. Central to Taoist practice is meditation. In addition, there are a great number of procedures intended to nourish the vital, life affirming principles: gymnastics, diet, respiration, and sexual expression, interior alchemy, etc.

How has Taoism influenced practices in Asian-American churches?

1. Polytheistic with an emphasis on multiple gods in nature and among ancestors lingers in Asian American congregations.
2. Chinese alchemy, astrology, martial arts, feng shui, and the health of one’s qi become intertwined with Christianity or are totally rejected as anti-Christian according to fundamentalists.
3. The crucial concept of “wu wei” or non-action may lead to passivity and acceptance of life’s circumstances.

This one in particular is a little close to home as it was closely tied into a notion of balance for my family life growing up. I feel as though insights of integrity and moderation were easily compatible with the wisdom (i.e. Proverbs, Ecclesiastes) teachings of prudence and even the notion of neither being too happy or too sad were part of this.  During high school, my mother bought and ran a health food store which helped us make ends meet as my father pastored a small church in Daytona Beach, and she didn’t seem to have many problems between qi and health and God’s provision. I hated all the weird herbal talk, but I have to confess, I’ve reluctantly drank or ate my share of bitter herbs. I never felt a thing either spiritually or physically, but I think it has affected the way I view integrity or balance in my life. What about you? These roots run really deep…it’s very strange to study this when it’s something that has been a ‘given’ in my own life.

Share and Enjoy

Continuing on from yesterday’s post regarding Confucianism. Here’s basic outline of Buddhism with a few insights into how Buddhism has influenced practices in Asian-American churches. Again, with thanks to Prof. Rodger Nishioka.

Basic to the beliefs of all forms of Buddhism is the dignity and worth of each living being, repsect and compassion for all of life, and the need for each person to find his or her own path to enlightenment through an understanding of one’s self and the practice of compassionate regard for all others.

Buddhism was founded by Siddhartha Gautama who was born in northern India in 588 BCE to wealth and privilege. At 29-years-old, he abandoned his wealthy heritage and set upon a quest for truth and enlightenment living among the most disadvantaged where he sought to alleviate suffering and seek acceptance.

There is no personal god in Buddhism. The Buddha, whose name means, “the enlightened one,” is regarded not as a god, but as a great teacher who attained enlightenment and demonstrated a path of spiritual awakening and freedom. The Buddha encourages each person to embrace her or his traditional religion. Practices include meditation and mindfulness in everydaylife. Literature includes the sayings of Buddha, the vinyana–the discipline, and the abhidharma–the doctrine. In its various expressions, Buddhism is practiced by about 400 million people. Traditionally, there are three great divisions of Buddhist practice.

Mahayana path Buddhism: dominant in Nepal, Tibet, China, Korea, and Mongolia. Mahayana regards the Buddha as a universal principle and an eternal teaching in the universe.

Hinayana path Buddhism: adheres more closely to the teaching of elders. Hinayana regards the Buddha as a historical figure who died but whose teachings are of value and is concentrated in Sri Lanka, Myanmar, Thailand, Cambodia and Laos.

Zen Buddhism: developed during the spread of Buddhism from the 5th c. CE to China, Japan, Korea, and Vietnam absorbing the elements of Taoism. In Zen, direct intuition of the cosmic void replaces the study of the scriptures, Buddhas, and Bodhisattvas with an emphasis on aesthetics.

Four noble truths:

1. All of life is suffering
2. The cause of suffering is desire
3. Stopping desire will stop suffering
4. The Eight-fold path to enlightenment:
   1. right views
   2. right intention
   3. right speech
   4. right action
   5. right livelihood
   6. right effort
   7. right mindfulness
   8. right concentration

How has Buddhism influenced practices in Asian American churches?

1. Buddhist teachings helped Christian doctrine take hold. For instance, bodhisattvas are similar to Christian incarnation and the love of God in Jesus Christ through sacrifice.
2. Buddhist disciplines of prayer, meditation, and love through charity are reinforced in the practices of Christian discipleship.
3. The combination of emotions in Pure Land Buddhism (not listed previously, but is characterized by emotional aspect of faith requiring wholehearted devotion and love to Buddha) with Zen Buddhism (self-enlightenment, meditation, self-discipline) means Asians regard faith as an integral unity of emotion and cognition.

I can definitely see some how the “four noble truths” have been baptized in many of our churches. There is still a strong notion of suffering and attribution of suffering to our desires. Although I can’t think of anything else to add to Nishioka’s list of how Buddhism has affected our churches, I have a sneaking suspicion there’s more to this list. Any ideas?

Share and Enjoy

Rodger Nishioka is teaching a class this semester entitled, “Ministry with 2nd Generation Asian Americans” at CTS this spring. It’s been a blast so far and the discussions have been very engaging. Today he briefly outlined traditional Asian religions accompanied with this question:

How are the traditional Asian religions manifested in the Asian American church context?

First stop, Confucianism…(reprinted with Nishioka’s permission):

Named for a 6th c. BCE Chinese teacher and thinker, K’ung Fu-tzu, whose Latinized name is “Confucius.” One of three religions that forms the traditional heritage of China. The canon, such as it is, is a collection of classic writings. More a collection of principles, precepts, and axioms, the writings lead practitioners to the “middle way” (the tao) of living. Unlike Taoism, Confucianism stresses the ways in which people can live together harmoniously to develop a just and orderly society. The higher good comes not from the privilege of birth but in the practice of moderate, beneficial and generous behaviors (meritocracy). Confucianism does not favor military furor, but clerical patience.

Five relationships in Confucianism (in order of importance):

1. king–subject
2. parent–child
3. husband–wife
4. older brother–younger brother
5. friend–friend

The greatest summary relationship is filial piety. Thus emerged ancestor worship.

Five virtues:

1. humanity
2. righteousness
3. propriety (being proper–conforming to cultural norms and values)
4. wisdom
5. faithfulness

The task of the person was to seek moral perfection (sagehood) through diligence, faithfulness, and loyalty.

How has Confucianism influenced practices in Asian American churches?

1. Confucian value of self-cultivation…emphasizing education, hard work, honesty, perseverance, and diligence. Lives are morally conservative and family-centered.
2. Filial piety is still practiced and transferred to the congregation-pastor relationship so pastor is the father.
3. Patriarchal authority. According to Confucius, women are inherently inferior to men and incompetent to perform non-domestic activities. Women must demonstrate modesty, obedience, conformity, obligation.
4. Confucian focus on moral perfection leads to preaching on morality.

I’ve heard it said that of all the countries influenced by Confucianism, Korea is most strongly indoctrinated with stricter adherence to hierarchy and order. Korea is also the most “Christianized” of the East Asian nations. Is there a positive or negative correlation?  What do you think?

Share and Enjoy

I had a teacher who used to say revolution is impossible in a capitalistic society because any countercultural idea will quickly get bought up and mass-marketed and next thing you know Che Guevara T-shirts are going for $8.99.

I found the above quote from a sports article about the Super Bowl (which I can’t find  now), but I think it applies to the prospect of transforming our lives and churches. Namely, our need for change and the attraction to change may actually inhibit change. Change cannot be bought or sold. The currency of real change is intangible, invisible. Revolution is a quiet storm.

And yet, those of us who want to see change cannot help but to pitch it as though it were a product, as though it could be had easily, as easily as reading a book or meeting with fellow minds. Can we consume inspiration? without being consumed ourselves? I think those interested in emerging church are cautious of the commercialization of revolution, yet ironically are being accused of it.

It is audacity to claim that it is high time for revolution, without providing the plan for it — a business plan, a marketing plan, a strategy, an apologetic…whatnot.

But that defeats the purpose. They’re not selling a revolution or a reformation. They’re just blowing the whistle on the rest of the church that has already bought into the notion that technique, specifications, and presentation are the end of it.

We are at an unbelievable level of Christian industry with corporate worship music publishers and songwriters, and leaders’ and pastors’ conferences, but whether or not revolution can borne in that environment is questionable. Our very culture of consumption co-opts our ambitions for revolution.

Jerry Seinfeld said once in an interview that for all the conferences for comedians that he attended, he would’ve liked to have saved everyone a bunch of time and money by telling everyone to just go back to work. The only way to learn comedy, says Seinfeld, is to go do the hard work in the comedy clubs, not by making yourself feel better about how hard the work is with all these other cats who can’t make it.

That is not to say that stand-up comedians can lead revolution, but I see an acknowledgment there that something is carved out in the midst of putting one’s life on the line. Instead of approaching the act of ministry as public art, we somehow assume that we can separate ourselves from that process. We approach our context heavy handed with a finished product and have people sit through our 45-minute infomercials on a Sunday morning. You don’t know what this can do for you! It chops! It slices! And you get a two-for-one deal this morning! Look at what it’s done for me! I used to be forty pounds lighter!

No, revolution, even a personal one, is not cheap. Revolution leaves a man ruined. And there are a lot of casualties. You can’t sell that. And even as I understand it from where I’m sitting…it’s too much for me to grasp and I can’t let go. God help me, I can’t let go.

Share and Enjoy