Towards a Contextualized
Christian Practice
of Hatsumode ()
Matthew Ropp
MT510, Doing Theology in Context
Dr. Dean Gilliland, Spring 1998
Fuller Theological Seminary, School of World Mission
Table of Contents
Table of Contents
The Problem(s)
Components of Hatsumode
Detail of Various Components
Meanings of Hatsumode
Social and Family Identity
Protection From Evil (Power I)
Blessing, Prosperity, and Luck (Power II)
Personal Introspection
Continuity with the
Past and Future
Towards Contextualization of Hatsumode
Not Contextualized
Over Contextualized
Contextual Solutions
Change the Form
Change the Meanings
A Compromise
Additional Considerations
References Cited
The Problem(s)
-
In general, Christians in Japan experience alienation for not participating
in festivals and traditional customs. Hatsumode ()
is more of an individual or family custom, rather than a community event
however. Still, not participating can lead to family tension or
problems if the Christian family members do not want to go together with
the rest of the family. This is very serious in a context such as Japan
with an extremely strong group consciousness!
-
Many of the meanings of hatsumode, as we will see below, are positive
and consistent with Biblical principles. If Christians do not participate
in hatsumode, is the church meeting these needs and addressing these
meanings in another way?
-
If Christians do participate fully in the traditional manner, idolatry
is committed and the person is flirting with spiritual danger as s/he makes
requests of evil spirits.
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Components of Hatsumode
Most Japanese families gather together for the New Year,
usually starting on the 31st of December. The 1st,
2nd, and 3rd of January are national holidays. Throughout
the country, the majority of Japanese participate in hatsumode,
a custom in which one goes with the whole family, family members, or friends
to a Shinto shrine. Hatsumode literally means "first visit to the
shrine/temple," and most people go to a shrine close to their home, but
many make special trips to famous shrines or to shrines where the kami
(Shinto deity) is associated with a particular type of blessing or prosperity
such as making good marriages. "It is estimated that over 80 per cent of
the Japanese take part either regularly or occasionally in hatsumode,
…" (Reader 1991:10) Traditionally, women will dress up in kimono for this
custom, and some young women still do this, contributing to a festival
atmosphere. The shrines are often surrounded by shops and special food
stands which also contribute to this holiday or festival feeling.
At the shrine usually each person does some combination
of the following. Those items marked with an * are done by almost everyone.
The others are more optional:
wash hands and rinse mouth for purification |
approach shrine and clap hands or ring bell * |
throw in monetary donation * |
bow and pray * |
buy omamori (charms) or hamaya (arrow for
protection from evil spirits) |
buy and draw omikuji (fortune)-tie it on a tree |
Some people also stop at the local Buddhist temple (which may even be next
door) on the way home.
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Detail of Various Components
-
Some people think of the many items which the shrines sell as simply money
makers for the shrines.
-
Often talismans bought at a shrine are placed in the household kamidana
("god shelf"), creating a link between the shrine and the household (Reader
1991:63).
-
Omamori - Omamori are small charms or amulets, either for
specific protection or for a specific blessing, usually made of a small
brocade bag or sachet with draw strings. On it is written the charm's purpose
and the name of the shrine. Inside there is usually a piece of paper or
wood with a further inscription (Reader 1991:176). They are somewhat like
a contract, in that having bought one, the blessing or protection should
come true. They are empowered in religious rituals that transform them
into manifestations of the kami. "The person who acquires them,
then, does not receive a piece of wood or paper but a charged concretisation
of power, the essence not simply of the kami['s] … power and compassion
but of the entity itself" (Reader 1991:178). Omamori may be for
traffic safety (placed in a car), pregnancy, exams, educational success
(placed on a child's backpack), "completion of all wishes," et cetera.
They are usually exchanged yearly, with the major period of exchange being
at New Year.
-
Hamaya - Literally, "evil-destroying arrow," a hamaya is
a symbolic arrow that is placed in the home as a protective talisman to
drive away or absorb bad luck (Reader 1991:63).
-
Omikuji - Omikuji are fortunes printed on a small white piece
of paper. To purchase one, a person pays and then draws a stick from a
small wooden box. The stick will have a number and the clerk then gives
the person the appropriate fortune, which will be one of several categories:
large blessing, medium blessing, small blessing, neutral, small misfortune,
or large misfortune. Traditionally, if the fortune is good, one is supposed
to take the fortune home and it will come true, and if it is bad, one is
supposed to tie it to a tree branch so that it will not come true.
These days, however, most people tie the papers to a tree regardless.
-
The amount of the donation thrown into the box at the shrine before praying
is sometimes calibrated to the size of the need or request being prayed
for.
-
Some people believe that the kami especially answer prayer on the
1st of January and so make it a point to visit the shrine on
that day.
-
Hands are clapped to "wake up" the gods. According to one Japanese interviewed,
however, this is traditionally a Buddhist concept, and the Shinto ritual
should not avoid actually making any noise. This would be consistent with
the aesthetic atmosphere which pervades Shinto.
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Meanings of Hatsumode
When evaluating hatsumode, many problems addressed
by, themes running through, and values underlying this custom arose out
of my readings and interviews. To try and get at the deeper meanings underlying
these problems, themes, and values, I have asked the questions, "What does
it give people?" and "What does it do for people?" The answers to these
questions tell us really why the Japanese participate in hatsumode-what
it means to them. In each section, the scriptural view of that meaning
or need will also be considered.
Social and Family Identity
One of the major needs and meanings of hatsumode
for the Japanese, perhaps the most important, is the strengthening of social
and family identity through family or group participation in this custom.
Most children grow up going to the shrine at the New Year with their families
and may later go with friends as a teenager, with fellow workers as an
adult, or with other small business owners. Apart from and for many people
more important than its religious significance, hatsumode is a time
for socializing with both family or friends and the larger community. It
helps to cement family togetherness. The festival atmosphere usually surrounding
the shrines is also just a time for celebration and fun together as a family
or group. "Many Japanese take part in hatsumde because of its strong
social and cultural nuances, because it is customary to visit shrines at
this time of year with family and friends" (Reader 1991:11).
What does the Bible have to say about this need?
It is strongly on the side of the family. There are festivals, for example,
celebrated throughout the history and annual calendar of Israel which provide
group consciousness, identity, and relationship with God. God covenants
with the family or clan rather than just an individual beginning with Abraham.
The Ten Commandments instruct us to "honor your father and mother" (Ex
20:12). We see entire families come to salvation together in various New
Testament accounts. God has created the family to meet our innate need
for togetherness and to teach our children to follow Him (Gen 18:19). One
passage in Deuteronomy speaks of a festival or feast situation in which
the family honors the Lord together: "And you shall eat there in the presence
of the LORD your God, you and your households together, rejoicing in all
the undertakings in which the LORD your God has blessed you" (Deu 12:7,
NRSV). It is also clear, however, from passages such as Lk 14:26 that the
family is not to have higher allegiance than the Lord.
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Protection From Evil (Power I)
The next two meanings of hatsumode deal with
spiritual power. In this section we will consider protection from evil
and in the next section the discussion will focus on blessing, prosperity
and luck. In connection with dealing with evil or negative affects of spiritual
power, there is first of all a belief (at least for some people) that you
will have bad luck if you do not participate in hatsumode. There
may also be a fear of punishment of some kind. Thus one goes to the shrine
to avoid punishment and/or bad luck. The larger connection to protection
from evil, however, is more explicit. When prayers are said at the shrine,
protection is asked for. In addition, as described above, omamori,
hamaya, and other talismans or amulets are bought for protection
of the household, cars, and children.
God protecting His people is a very prevalent biblical
theme. Sometimes bad things do happen to them, of course, but God ultimately
protects. God did not allow Job, for example, to be overly harmed. In general,
we know that the Lord is with us and that He protects those who take refuge
in Him. The Psalms are filled with acknowledgements of God's protection
from enemies, for widows and orphans, from evildoers, and from the wicked.
More specifically, in Jn 17, Jesus prayed for believers to be protected
from evil. Our Lord intercedes for us so that we may be protected!
Jesus also cast out demons, bringing freedom to those oppressed. Believers
are given the armor of God-truth, righteousness, readiness to proclaim
the gospel, faith, salvation, the word of God (Eph 6:10ff)-to protect them
from the forces of evil. 1 Jn tells us that those born of God are protected
and the evil one does not touch them.
The big difference between what happens at hatsumode
when Japanese people pray to kami for protection and buy charms
and the protection from evil that Christians have is the source
of that protection. As a Christian, I must believe that the gods Japanese
believe they are praying to at Shinto shrines are actually dark angels,
emissaries of Satan. Satan and his forces are masquerading as benevolent
deities and offer "protection," when in reality they will enslave those
who pray to them. The protection Christians receive, however, is from the
one true God and is true protection from all evil. Sadly, however, the
church often has not and does not even recognize the need in people's lives
for protection from evil. Christians often are not taught to claim the
authority they have as God's children and to pray in spiritual warfare.
(return to Table of Contents)
Blessing, Prosperity, and Luck (Power II)
Opposite the need met in hatsumode for protection
from evil is the need to receive blessing, prosperity, and luck. This may
be either a general blessing for prosperity or happiness or relate more
specifically to business needs, help for entrance exams, a safe pregnancy,
et cetera. Although perhaps not conscious, there is in this search for
blessing and prosperity often somewhat of a mechanical or automatic overtone.
Something like, "If I go the shrine, make my donation, pray to the kami,
and perhaps buy a charm, the kami are obligated to bless me and
answer my prayer." This whole thing may be somewhat casual and not really
have a "religious" connotation for those involved. Again, however, regardless
of the seriousness of intent of the participants, they are petitioning
the Satanic power for blessing.
Biblically, God blesses his people if they are obedient.
Throughout the Old and New Testaments it is clear that God desires to bless
His people. When they disobey, however, they deny this blessing. Ultimately,
God has blessed all the peoples of the earth, as He promised, through Abraham's
seed, Jesus Christ. Followers of Christ should be free to ask God for blessing:
"If you then, who are evil, know how to give good gifts to your children,
how much more will your Father in heaven give good things to those who
ask him (Mt 7:11, NRSV)"! God gives good gifts and all good things come
from Him (Jas 1:17). With Christian blessing, however, blessing and prosperity
are not guaranteed in a mechanical sense. Rather they flow out of
a submissive relationship with God through Christ and we know that we are
blessed in order that we may in turn give to others.
Do not worry about anything, but in everything by
prayer and supplication with thanksgiving let your requests be made known
to God. And the peace of God, which surpasses all understanding, will guard
your hearts and your minds in Christ Jesus (Phl 4:6,7, NRSV).
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Personal Introspection
For those who take their visit to the Shinto shrine
less casually than most, hatsumode can be a time for sincere personal
introspection. The visit is seen as a time for self-reflection, purification,
and renewal. One thinks deeply about the previous year and about life in
general. The washing of one's hands and rinsing of the mouth when entering
the shrine area is an important part of purification for those who take
this seriously. The evil and bad things of the previous year are done away
with.
Is there a place for this kind of introspection in
Christian experience and practice? Certainly! We are told to cleanse our
hands and purify our hearts (Jas 4:8), to have a good conscience and sincere
faith (1 Ti 1:5), and to examine and test ourselves (2 Co 13:15). David
cries out to the Lord, "Search me, O God, and know my heart; test me and
know my thoughts. See if there is any wicked way in me, and lead me in
the way everlasting" (Ps 139:23, NRSV). Believers will often have such
a time of self-reflection when reading scripture, which is "able to judge
the thoughts and intentions of the heart" (He 4:12). Perhaps the most poignant
time for personal introspection in which Christians take part regularly
is in partaking of the Lord's Supper. We are commanded through Paul, "Examine
yourselves, and only then eat of the bread and drink of the cup" (1 Co
11:28, NRSV).
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Continuity with the Past
and Future
A fifth and final meaning of hatsumode presented
here (like personal introspection less common than the first three) is
providing continuity with both the past and the future. Because hatsumode
takes place at the New Year, it is naturally a time for looking forward
and back. Continuity is sought with the good of the past year (or years),
while anything bad is consciously broken off so that it will not continue
into the new year. Hatsumode also links its participants to the
past and the future, because as a long-standing custom it is an identification
with tradition and what it means to be Japanese.
Tradition and continuity with the past can also be
seen in the Bible. The most important points of continuity are the word
of God and God Himself. Ps 102 tells us that though the earth and the heavens
will perish, the Lord will endure and Isa 40 that the word of the God will
stand forever. "Jesus Christ is the same yesterday and today and forever"
(He 13:8). The Lord also identifies with our human need for tradition and
continuity, when throughout His dealings with Israel he identifies Himself
as "the God of Abraham, the God of Isaac, and the God of Jacob." Christians
must be careful not led adherence to tradition get in the way with their
relationship with or true obedience to God, however. This was the case
with the Pharisees when Jesus told them, "So, for the sake of your tradition,
you make void the word of God" (Mt 15:6).
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Towards Contextualization of
Hatsumode
So what should the church's response and attitude towards
hatsumode be? Hatsumode meets many deep-level needs of Japanese
people, needs which are, as we have seen, largely consistent with the Bible.
The church should meet these needs in some way, while seeking to avoid
problems of syncretism or idolatry. There are many possibilities for how
this can be done. First the two extremes, both of which are probably practiced
today, will be considered. Then I will present some possibilities for more
contextual approaches.
Not Contextualized
One alternative is for the church to completely distance
itself from hatsumode. Indeed this is the most common traditional
response. Underlying this option is a view of hatsumode as completely
pagan or idolatrous, with no redeeming qualities. Or even if there are
redeeming qualities, they are seen as so tightly integrated or wrapped
up in the negative aspects that Christians should not be allowed to participate
in this custom in any form. There is a great fear of syncretism and accommodation
of Christianity with Shinto belief and practice.
This alternative, is not from a contextual
point of view, at all attractive, however. The church is simply shutting
the door on the value of this custom for Japanese people. The needs that
hatsumode meets for them will go unrecognized and the deeper meanings
and heart desires for fulfillment unaddressed. This will likely result
in isolation of Christians from their family members and social group as
well as resulting in a syncretism of the heart when they seek other ways
to meet these unaddressed needs.
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Over Contextualized
The flip side of rejecting hatsumode completely
is to accept it without question or evaluation. Because of hatsumode's
obvious religious elements, when Christians simply participate in it in
this fashion, this is overt syncretism. Christians cannot maintain true
allegiance to God if they also go to a Shinto shrine and pray to kami.
The word of the Lord is clear, "I am the Lord your God, who brought you
out of the land of Egypt, out of the house of slavery; you shall have no
other gods before me" (Ex 20:2-3). This alternative is also obviously not
acceptable!
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Contextual Solutions
All the following proposals for contextual solutions
to hatsumode are very preliminary and hampered by my very limited
research and my identity as a non-Japanese person. They are just that,
proposals. The meanings that I have identified in this custom need to be
evaluated by Japanese Christians under the guidance of the scriptures and
the Holy Spirit. These proposed solutions must also then be discussed and
accepted or rejected by the Japanese church, whether as a whole, or within
various traditions and local congregations.
Change the Form
One possible solution is for the church to provide an
alternate form, a new Christian custom to replace the traditional Japanese
custom of hatsumode. This custom could possibly still be referred
to as hatsumode, but would not involve going to the Shinto shrine.
Instead Christians would come to the church building during the first three
days of the New Year and participate in new rituals/customs designed to
meet the needs of protection, blessing, introspection, and continuity.
These should be developed in community by Japanese Christians who know
their own needs and can design appropriate ways to meet them. Perhaps prayers
could be said for blessing and protection for the coming year and a special
communion service could provide a time of self-reflection. A New Year's
offering could be made to the church, not in a contractual or magical sense
for blessing or protection, as at the shrine, but simply as a gift to the
Lord. Perhaps a festival atmosphere could also be developed outside the
church building, similar to that surrounding the shrines, with food booths,
et cetera.
Strengths: completely avoids any kind of idolatry; provides
Christian context for satisfaction of most deep needs
Weaknesses: no family/group identification; danger of
associating Christian God with kami so that he becomes just someone
to pray to somewhat mechanically for blessing or prosperity
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Change the Meanings
Another alternative is for Christians to still participate
in hatsumode at the Shinto shrines, but to change the meanings of
any religious connotations. The person could still go to the shrine grounds
with one's family, approach the shrine, and bow and pray. The believer
would not pray, however, to the Shinto kami, but to the true God.
The Christian in this context may or may not participate in ritually purifying
him/herself before approaching the shrine and in clapping and ringing the
bell at the shrine. S/he should not buy omamori or hamaya
or draw lots for omikuji, because of their very specific empowerment
and connection with the kami.
Strengths: the believer participates to a very high degree
with his/her family or friends and is not in this way isolated; Christians
are seen to participate in traditional customs and are thus not seen as
strange or outsiders by non-Christian Japanese; deep needs are met
Weaknesses: non-Christians will probably assume the Christian
is still praying to the kami; possibly spiritually dangerous as
well-deliberately going to the shrine in order to pray to God may be interpreted
by the enemy as spiritual warfare, in his territory.
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A Compromise
A third possible contextual solution for hatsumode
is a combination of the above two approaches. In this compromise, the Christian
believer goes to the Shinto shrine grounds with his/her family. If his/her
family or associates usually do so, s/he may purify him/herself by washing
his/her hands and rinsing out his/her mouth. The believer does not, however,
approach the shrine itself, pray to either the kami or the true
God there, and does not buy any charms or fortunes. S/he participates with
his/her family in the act of going to the shrine and enjoying in the festival
atmosphere, but does not participate in anything with more religious connotations.
After going to the shrine with one's family, the
believer then proceeds to the church building for his/her own rituals,
as outlined in the first proposal above. Ideally, the family will come
with the Christian believer and a comfortable, non-threatening atmosphere
will be provided for them to be there, while not being forced to participate
in the Christian rituals themselves. Even if the family will not come with
the believer, s/he has participated with his/her family and then can have
the other needs met at the church. Again, a festival atmosphere outside
the church or on the church grounds (there seldom are any, however, in
crowded Japan!) can be created.
Strengths: identification with family/group; meet all
deep level needs; non-Christian family members may have an experience in
Christian context and are not separated from believer
Weaknesses: going both places may seem like a comparison
or competition between Shinto and Christianity or the shrine and the church;
the person's family may not be willing to come to the church with them.
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Additional Considerations
When talking with students at Fuller the following additional
considerations were raised:
-
The time of any special New Year's service which a church may have is very
important. Because the New Year is a family oriented holiday, churches
should avoid at all costs scheduling a service for the morning of the 1st
or any other time which will interfere with traditional family activities.
-
One possibly very effective way for reaching the non-Christian family members
of church members is for the pastor to visit their home during the holiday
and bring them greetings for the New Year. This could be a great way to
build relationship and has the added benefit of family members being able
to meet the "leader" of the church their child, spouse, or sibling attends
and see that the pastor is not strange or a cult leader.
-
One rather extreme contextual possibility which might work, however, would
be to build Christian shrines, that is church buildings in the architectural
style of a Shinto shrine. The possibilities for this are perhaps great,
as are the dangers of misinterpretation.
(return to Table of Contents)
References Cited
Holy Bible: The New Revised Standard Version.
1989 Nashville, Tennessee: Thomas Nelson Publishers.
Reader, Ian
1991 Religion in Contemporary Japan.
Honolulu: University of Hawaii Press.
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