Orthodox Christians and Japanese Buddhist Funerals in Hawaii

 

by Robert Arakaki © 2026, adapted for LocalOrthodox

In recent years growing numbers of local Orientals have converted to Orthodox Christianity.[1]  [See End Notes] They often find themselves living in two different worlds, Buddhist and Orthodox. While their immediate family may be Christian, many of their relatives or their grandparents may be Buddhist. Probably the most pressing pastoral problem is Buddhist funerals. When a family member dies one is duty-bound to be present at the funeral. Christians struggle with the part of the Buddhist funeral service when the names of families are read out loud and representatives from each family one by one go up to offer senko (incense). Not going up can be viewed as being unsociable or disrespectful. Other instances of tensions occur at bon dances, witnessing obasan (grandmother) praying in front of the butsudan (Buddha altar) at home, visiting the hakamairi (grave site), or funerals and memorial services.

This paper seeks to answer the question: Is it permissible for an Orthodox Christian to offer senko at a Buddhist funeral?  In addition to this are other questions such as: Is offering senko just showing respect or is it spiritually significant? And what about Orthodox participation in non-Christian services?  This paper is written for Orthodox Christians of Japanese and Okinawan ancestry in Hawaii. Because Orthodoxy is life in Christ through the Church, the body of Christ, questions about Orthodox Christians being at Buddhist funerals cannot be approached solely from the standpoint of doctrine. It must also be approached from the standpoint of communion and participation. This paper has four parts: (I) Buddhism, (II) Orthodox Christianity, (III) Orthodoxy and Other Religions, and (IV) Questions and Answers. Those who want quick practical guidance are advised to skip to Part IV.[2]

 

I. Buddhism

Buddhism is based on the quest to attain Nirvana, the state of enlightenment that brings release from the cycle of rebirths. While Mahayana Buddhism is the dominant school of thought in Japan, there are many sub-denominations: the Tendai school, the Kegon school, the Shingon school, the Jodo (Pure Land) school, the Zen school (see Hanayama Shinso 1967; Tanabe and Tanabe 2013, Chapter 1; and Reader 1991:80). Unlike mainland USA where Zen is the best-known form of Buddhism, in Hawaii it is the Jodo Shinshu denomination that is most prevalent.

Buddhism came to Japan in the seventh century from India by way of China. In 685 CE, the imperial decree was issued that all households were to have a butsudan (Reader 1991:84). The butsudan is rooted in Buddhism’s early ties with the Japanese state. During the early Tokugawa era in the early 1600s, the government ordered all households to be formally affiliated with a Buddhist temple (Reader 1991:85). This was done, not to promote Buddhism, but to eliminate Christianity and to tighten government control over society. All households annually were required to obtain the tera ukejo, a certificate attesting to their affiliation with the temple; to obtain this certificate all members of the household had to present themselves at the local temple, state their religious beliefs, and abjure the Christian religion (Reader 1991:86). Along with annual ritual gatherings came the obligation to contribute to the upkeep of the local temple. The danka system is based upon the extended family and patriarchal values which pretty much describes pre-modern Japan but in modern Japan urbanization and smaller nuclear families have weakened the danka system.

Thus, Japanese Buddhism can be viewed as a civil religion. Buddhist temples became an arm of the state functioning as a registry of births, death and marriages. However, they were restricted by the government to propagating the social values of the Tokugawa regime, such as, obedience, loyalty, and filial piety (Reader 1991:86). This did not make Buddhism a religion of the people; if anything it distanced it from the common people (Reader 1991:86). As a result of this historical legacy, many Buddhist temples lack a vibrant congregational life; their primary function is to hold memorial services for the departed (Onishi 2008; Reader 1991:83).

Religion in Japan plays a markedly different role from that in the West. Japan’s religious system is not so much based on personal belief but comprise a network of social rituals that frame the individual life cycle and Japanese society. Japanese culture comprises a syncretistic blend of Buddhism and Shinto with a more recent incorporation of Western Christianity. Personal belief is secondary in Japan’s religious system; ritual conformity and social harmony are paramount. This divorce of personal faith from religious action should be of concern to Christians in light of our calling to be integrated beings.

 

Buddhist Funerals

The purpose of a Buddhist funeral is not just to remember the life of the deceased but also to aid them in the transition to the next life cycle and the attainment of Nirvana. The general belief in Japanese Buddhism is that the spirit of the dead lingers around the house for 49 days after death. After the 49^th day, it is believed that the spirit of the deceased has departed this world and is now in the realm of the ancestors (Reader 1991:90-91). During this 49-day period, a number of rituals are carried out to ensure the wellbeing of the soul of the deceased. Priests are brought in to recite Buddhist prayers symbolically transferring the essence of Buddha’s teachings to the spirit of the deceased cleansing it of defilement, emancipating it, and preparing it for enshrinement in the family butsudan. During the Buddhist funeral service, the priest confers on the deceased a new name (kaimyo or honmyo). This reflects the belief in reincarnation, i.e., that upon death one begins a new life cycle. Posthumous names are inscribed on wooden tablets called ihai and placed in the family butsudan, family shrine. It is believed that the ihai represents the spirit of the ancestor, for this reason prayers and food are offered at the butsudan.

Unlike the historic Christian practice of burial, Buddhism prefers cremation. In Buddhism the cremation of the dead body is viewed as an act of purification. The ashes are placed in an urn which is later interred in the haka (a stone or concrete structure). The practice of cremating the dead came with Buddhism. The first cremation in Japan was that of a monk in 700, followed soon after by the cremation of members of the Imperial family (Reader 1991:84). So, while cremation is the norm today, it is not part of indigenous Japanese culture.

 

The Role of Senko at Buddhist Funerals

There are two kinds of incense: shoko – the powdered incense and senko – the stick form. In this paper “senko” will be used to refer to both; this reflects linguistic usage among Orientals in Hawaii. The offering of incense is considered the most important deed done by worshipers (Tanabe 2013:25). The rising smoke is seen as a conveyor of prayers to the Buddha or as symbolic food for the dead (Tanabe 2013:15). Incense facilitates the cleansing of the mind and prepares the listener to hear the message of the Dharma (Buddha’s teachings). The rising smoke symbolizes the impermanence of all existence. In Jodo Shinshu Buddhism the offering of incense symbolizes one’s respect for the Buddha and serves as an expression of gratitude for the Dharma (Betsuin 2008:26). The offering of incense is usually accompanied with the gassho (placing palms together in prayer); this gesture signifies one’s unity with Buddha and all creation, and the Buddhist teaching on non-duality of reality.

The incense offering is an important part of Buddhist funerals. The ministers and chief officiant offer incense at the conclusion of the kanzen dokkyo, the sutra chanting that marks the start of the funeral (Betsuin 2008:15). Then the immediate family members, relatives, and pallbearers go up to offer up incense. Following the opening prayers and hymns, the opening remarks will be given by the chairperson. When he is done the chairperson goes up and offers incense. Following the short summary of the life of the deceased, the chairperson reads a list of names of families, organizations and friends, and people go up one by one to offer incense. This part of the service is called the daihyo shoko. Following the closing remarks, members of the sangha (the local Buddhist congregation) are invited to offer incense.

It is clear then that senko is not incidental but integral to a Buddhist funeral. It is offered by all the major participants in the funeral service. The offering of incense also links the offeror to the Buddha and the spiritual realm. One may not necessarily believe or understand the teachings of Buddhism but one carries out one’s social duties in order to maintain social and cosmic harmony. Conformity to ritual is viewed not as being insincere but as a practical necessity to ensure social harmony.

 

After the Buddhist Funeral

Many Buddhist families will hold memorial services for their loved ones. Memorial services are held at periodic intervals, the first anniversary, then the 7^th, 13^th, 23^rd, until the 33^rd or 50^th anniversary, or very rarely on the 100^th anniversary (Reader 1991:91). The purpose of these services is to make merit and transfer these merits to their loved ones to assist them in attaining Nirvana.

Prayers offered at the butsudan (home shrine) consist of offering rice and water, burning senko, ringing the bell, and praying the gassho. Prayers offered to the departed are not necessarily formal. Often the prayers consist of casual conversation about family affairs, but it can take a more formal tone of presenting a report on the progress of the children in school, graduation, or significant events like weddings (Reader 1991:94). Prayers to the deceased can also consist of requests for protection if one goes on a trip or help in times of crisis. Responsibility for maintaining the butsudan traditionally falls with the eldest male in the household. This reflects the patriarchalism of premodern Japan, but this has fallen by the wayside in modern Japan. Many Japanese youths neglect praying at the butsudan, leaving it to the older generations. But as they get older and the older generations pass away many assume the social obligation of maintaining the butsudan and so “become” Buddhist (Reader 1991:95). However, the proportion of Japanese youths growing up in households with butsudan and/or kamidana (Shinto home shrine) have been declining, signaling a profound shift in twenty-first century Japanese society.

Hakamairi is a major religious and social event in Japan. For a few days Japanese will return to their furusato (ancestral village), gather at the family grave site, and after tidying the grave and paying respect to the ancestors, socialize with each other. During the gravesite visits, food and water are offered in order to prevent the deceased from turning into the dreaded “hungry ghosts” (Tanabe 2013:15). Where Naichi (mainland Japanese) offer water along with food, Uchinanchu (Okinawans) will offer whiskey and tea with the food. Along with the food senko is offered.

One of the high points for Hawaii Buddhists is o-bon, a festive celebration in which people in kimono dance in a circle around the yagura, a red-and-white wooden tower. The circle of dancers symbolizes their connectedness and the infinity of the spiritual realm. In Japan, o-bon is held in late summer before autumn begins, i.e., at the height of the harvest festival. It is believed that during this time the gap between the physical world and the spirit world narrows allowing the departed souls to return to visit their loved ones. In Hawaii, o-bon consists of separate celebrations hosted by various Buddhist temples spread out over the summer. The local newspapers will list the date and location of these dances. This is quite different from Japan where o-bon is celebrated on the same day everywhere. During o-bon, a special altar will be set up in the home and the services of a priest retained. Festive lanterns are hung inside the house as well as outside. The lanterns are said to guide the departed spirits back to their loved ones still living.

In many places in Japan, the close of o-bon is marked by the floating of miniature boats or floating lanterns out to sea or down the river symbolizing the return of the ancestors to the spirit world (Reader 1991:100).

 

 

II. Orthodox Christianity

Orthodox Christianity is a monotheistic faith. This reflects its roots in Old Testament Judaism. The First Commandment that Israel was to have no other gods other than Yahweh is foundational to understanding Orthodoxy’s stance to other religions. There were two challenges to the First Commandment: (1) syncretism – where the Israelites incorporated pagan practices into its worship of Yahweh (Exodus 32, 2 Chronicles 11:13-15) and (2) assimilation – where the Israelites assimilated into the dominant pagan culture (Daniel 1, 3; Ezra 9). When the Israelites were taken into captivity they were taken to Babylon, the capital of a polytheistic state. Daniel and his friends were under pressure to follow the cultural practices of the dominant society. The pressure to assimilate was not insignificant. Assimilation and compromise were the easiest ways to gain material and social success, and to avoid persecution.

The challenge of syncretism and assimilation can also be found in the New Testament. The attempt by the Judaizers to blend Christian baptism with Jewish circumcision represents an attempt at syncretism. As the Gospel spread beyond the borders of Palestine, Christians struggled to reconcile their new faith in Christ with their pagan past. When the Apostle Paul wrote the letter to the Romans, one issue he had to address was that of Christians eating food that had been sacrificed to idols (Romans 14, cf. I Corinthians 8). Pressure to assimilate came in other forms as well, e.g., the worship of angels, ascetic rigorism, Jewish holidays (Colossians 2). In the book of Revelation, the reference to the worship of the Beast has been understood as a reference to Roman emperor worship.

The general pattern one finds in Scripture, both Old and New Testaments, is the emphasis on there being one true God and little tolerance for syncretism. This rigorist stance can be traced to First Commandment: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me.” (Exodus 20:2-3) The Old Testament monotheism took on a more specific focus in Jesus Christ, the Son of God and the Way to the Father (John 14:6).

 

Orthodoxy and Roman Emperor Worship

Early conversions among the pagan Romans to Christianity generated much controversy and hostility. Incense was part of early pagan worship (Fox 1986:70-71). Offerings of incense were viewed as a cheap alternative to animal sacrifice (Fox 1986:426, 581). Because of their refusal to participate in the local religious rites, the early Christians were labeled “atheists” (Frend 1984:148, 181). Christians were persecuted because it was believed that their refusal to offer the requisite sacrifice would offend the local deities bringing a curse on the community.

Early Emperor worship presented a major challenge to the early Christians. The imperial edicts ordering sacrifices be offered to the emperor’s genius were aimed consolidating social and political cohesion. Local governors and officials were more interested in outward conformity than in personal conversion (Fox 1986:427). To make things as convenient as possible for the Christians authorities allowed them to offer up a pinch of incense to the emperor (the bare minimum), but even then there were those who refused provoking the ire of Roman authorities. Many Christians were martyred, while others compromised and even lapsed (Frend 1984:458-41). Some Christians considered the offering of incense to be a mere empty gesture, while others considered this to be a grave sin tantamount to the denying of Christ’s lordship. Those who compromised often bought “under the table” certificates attesting that they had offered the required sacrifice or resorted to forgery. The lapsi (Latin for those who lapsed) created a major crisis for church order. Could those who lapsed be received back into the Church? Under what circumstances?  If clergy lapsed, were the sacraments perfumed by them afterwards still valid?  The early Church was united in viewing offering incense Caesar as a grave sin but was divided about how to deal with those who compromised.

 

III. Orthodoxy and Other Religions

The Orthodox Church’s stance on participation in heterodox services offers us some valuable guidance.[3]  Being Orthodox is more than agreeing with a body of teachings; it is faithful participation in the liturgical life of the Church. The basic expectation is that if one is Orthodox that one will faithfully attend the services of the Orthodox Church and live in accordance to the teachings of the Church. Receiving Communion at Protestant service or a Roman Catholic Mass is prohibited and can result in excommunication. Doing this is considered an act of participation in another faith tradition.

Attendance at a non-Orthodox church service is tolerated when the spouse is non-Orthodox, but the general guidance given is that one can observe but one should not participate in the rites and prayers of the heterodox. It is not a sin to be present at a wedding of non-Orthodox family, but one must avoid participating in non-Orthodox worship. It is one thing to be sitting with the congregation in the pew, but quite another thing to be up on stage with the clergy taking part in the ceremony. It is the latter that an Orthodox Christian should avoid.

 

The Challenge of Religious Pluralism

Orthodox Christianity encourages respect and tolerance of other religions while also affirming the centrality of Jesus Christ, the Savior of the world (see Papademetriou, OCA). Having lived several centuries under Muslim rule in the religiously diverse Ottoman Empire, the Greek Orthodox Church has “the long-standing tradition of respect and tolerance for other faiths” (Papademetriou). This tolerance and respect is based on Justin Martyr’s teaching of the “seed of reason” implanted in all of humanity (Second Apology Ch. 8). This is the idea that fragments and pieces of Christianity were to be found, like seeds, in other religions preceding Christianity. Jesus Christ, the Incarnate Logos, is the fulfillment of all religions (cf. Hebrews 1:1-3). So, to paraphrase a popular Buddhist parable: All religions lead to Jesus Christ, the fullness of God’s grace and the Way to the Father. For Orthodox Christians, Jesus Christ is not “A way, A truth, and A life” but “the Way, the Truth, and the Life (OCA.org).

 

Guiding Principles

Principle 1:         AYP – Ask Your Priest!  This is always a good principle to follow. Don’t rely on your own interpretation of Holy Tradition. In these confusing and challenging times when America is moving towards a post-Christian society, Orthodox Christians need to follow the teachings of the Church.

Principle 2:         It’s a good thing to attend major life events like births, graduation, marriage, and funerals. The world that we live in while fallen is not evil. Creation is a gift from God and we are called to love our neighbors as ourselves. We are not called to shun or escape from the world. But at the same time, we are to avoid being “conformed to the world,” adopting alien religious practices or beliefs (Romans 12:2).

Principle 3:         When at a non-Orthodox religious service it’s okay to observe, but it’s not okay to participate. Participation can take a number of forms: reading out loud from a sacred text, praying along with the non-Orthodox minister, receiving food or water or oil in the context of a religious ritual, being on the altar area with the clergy. There is a theological principle: “the rule of prayer is the rule of faith,” which means that participation in the ritual of a non-Christian/non-Orthodox service will be consequential for our life in Christ.

Principle 4:         Strive to maintain good relations with non-Christians, but always put God first. As Christians we are monotheists. We worship only one God: the Trinity. True religion is not a matter of etiquette (being polite) but a matter of right worship. As followers of Christ we are called to walk in the way of humility and charity. While maintaining social harmony is important, loyalty to Christ is paramount.

 

Conclusion

Central to Orthodox Christianity is the right worship of the Trinity: Father, Son, and Holy Spirit. In light of Orthodoxy’s prohibiting its members from participating in the worship services of the heterodox, we can conclude that Orthodox Christians are prohibited from offering senko (incense) at a Buddhist funeral. Orthodox should show their love and respect for family members by being present at their funeral service, but they must also refrain from participation, e.g. offering incense, prayers, reading sacred texts, etc. At the same, Orthodox Christians are to be people of hope and ready to explain the hope that we have in Christ who rose from the dead (1 Thessalonians 4:13-14, 1 Peter 3:15).

In light of the Great Commandment (Mark 12:29-31) that we are to love God with all our heart, soul, mind, and strength, the call to the right worship of the Trinity is paramount for the Orthodox Christian. And in light of the Fourth Commandment and the Commandment that we love our neighbor as our self, it is obligatory for Orthodox Christians to seek to honor our parents and members of our family in word and deed while they are alive and by being present at their funeral. Therefore, in light of the call to be humble and charitable servants of God Orthodox Christians will seek to avoid giving offense to others without compromising their commitment to God.

The Orthodox approach to missions and evangelism is based on the understanding that Jesus Christ is the fulfillment of all religions. Conversion to Orthodoxy does not entail a rejection of one’s ethnic identity but baptizing our Japanese/Okinawan ethnic identities in Christ (cf. Oleksa 1992:193-194). This means we seek to find and affirm points of commonality between Orthodoxy and our ethnic heritage. For example, just as Buddhists hold memorial services for the dead so too does Orthodoxy holds services for the dead. The Greek Orthodox kollyva (a mound of boiled wheat prepared for the memorial service) can be adapted to Japanese culture. Where Buddhists offer food at the butsudan, Orthodox Japanese can make a kollyva out of rice on the anniversary of the loved one’s passing and put in front of the icon corner and offer a prayer for the repose of the departed. One time I was pleasantly surprised to find iso peanuts in a kollyva made by a Greek lady. Where Japanese Buddhists celebrate o-bon, Orthodoxy celebrates several times a year the Saturday of the Souls in which prayers are offered for the dead. In many Japanese homes, pictures of loved ones are often situated next to a kamidana or butsudan, Orthodox homes have an icon corner. For local Orthodox Christians I suggest that photographs of our loved ones can be placed adjacent to an icon corner so long as the Pantocrator icon is placed in the center and the other icons of Orthodox saints given proper respect. Where we celebrate God’s work of redemption in the life of the saints, we remember our loved ones before God and pray for their salvation (see 2 Maccabees 12:42). Moreover, we affirm our faith in Jesus Christ who destroyed Death by his death on the Cross and his third-day Resurrection. Unlike the Buddhist services which seek to transfer merit to the dead, we pray to God for His mercy for the dead. We can offer to pray for the deceased using Orthodox prayers like the following:

Remember, Lord, our fathers and brethren who have fallen asleep in the hope of the resurrection to eternal life, and all those who ended this life in piety and faith. Pardon their every transgression, committed voluntarily or involuntarily, in word, deed, or thought. Place them in a place of light, a place of refreshment, a place of peace from which every ailment, sorrow, and lamentation are banished, and from which the light of your countenance shines and gladdens all your saints from all ages. Grant to them the participation of your ineffable and everlasting blessings, and the enjoyment of your endless and blissful life. For you are the life, the resurrection, and the peace of your departed servants, Christ our God, and to you we give glory, together with your all holy, good, and life-giving Spirit, now and forever and to the ages of ages. Amen. (In Vaporis 1986:10)

 

IV. Questions and Answers

Q:  Is it okay for me to go to a Buddhist funeral? 

A: Yes – Funerals like births and weddings are major life events. Funerals are a way of celebrating life and a time of coming together as a community. The key thing is to go there to honor the deceased and support the family; Christians are called to love all people, both Christians and non-Christians.

Q:  Is it okay for me to offer senko at a Buddhist funeral?

A: No – Given that the incense smoke symbolize the Buddhist belief in the transience of all existence, serves to cleanse the mind, and functions to convey prayers, offering senko is significant act of participation in the Buddhist religion. To participate in offering senko involves assent and agreement with the Buddha’s teachings.

Q:  Is it okay to offer senko out of respect?  I don’t really believe in all that Buddhist stuff.

A: The important question here is whether we believe in the one true God who alone deserves our worship. Orthodoxy means “right worship” which means that we worship only the Trinity. We can be there to show our respect for our loved ones while avoiding the worship of other gods.

Q:  Is it okay to offer senko out of respect?  It doesn’t mean anything.

A: There are several problems with this approach. First, it is disrespectful in that it implies that Buddhist funerals are empty, inconsequential rituals. As I pointed out in this paper, Buddhist funerals reflect the basic teachings of Buddhism. Second, it assumes a very individualistic and isolationist approach to religion. This is nonsense from the sociology of religion standpoint. Humans are social creatures who live within the context of intersubjective networks of meaning. Meaning is not solely internal but part of a shared social reality. Religious rituals unite us through physical action and inner thoughts. Third, this assumption is deceitful. Even if one does not subscribe to the teachings of Buddhism while offering senko, others will likely assume that one accepts the Buddhist religion. Fourth, this line of reasoning is contrary to the witness of the early Christian martyrs who refused to offer a pinch of incense to Caesar. This appeal to external pragmatic expediency is more in line with pagan Roman thinking than Christian truth. Sixth, this line of reasoning undermines the integrity of the human person by divorcing our outward actions from our inward convictions. Such a separation imperils our spiritual wellbeing.

Q:  Is it okay for me offer senko?  I don’t want to offend or disrespect my family. 

A: There may come a time when we are called to put God ahead of our family obligations. The OCA website warned with respect to Orthodox-Buddhist dialogue: “Denying truth for the sake of appearing ‘openminded’ or ‘non-offensive’ is deceptive.”

Q:  Is it okay for me to bow as a sign of respect to the deceased?

A. Yes – In light of the fact that bowing is a common act of courtesy in Japanese society, bowing to a picture of one’s parents, grandparents, or ancestors can be done as a sign of respect. However, if there is a Buddha image in front of you, do not bow as it would signify your assent and agreement with Buddha’s teachings. One should let the host do the bowing as it is part of their religion. One can offer up a silent prayer for God’s mercy for the deceased with the sign of the Cross if it will not offend the others present.

Q:  Is it okay for me to give the eulogy at a Buddhist funeral?

A: Yes – If you know the deceased well, this is your opportunity to express your love and respect for him or her. The best rule of thumb is to stick to the facts, emphasize the positives, and avoid theologizing. This is not the time or place to start a theological debate; you are there to honor the deceased.

Q:  Is it okay for me to attend a Buddhist memorial service?

A: Yes – It’s okay so long as you are there as an observer and not a participant. It’s good to show respect as a member of the family; just don’t offer senko or do the gassho.

Q:  Is it okay for me to do the gassho – prayer with palms pressed together?

A: No – It is better to stand with your hands by your side or sit with your hands in your lap respectfully. In Buddhism the gassho symbolizes the Dharma and the non-duality of existence, i.e., the unity of opposites: light and darkness, life and death, ignorance and wisdom, the giver and receiver. The gesture of praying with the palms pressed together is not part of the Orthodox Tradition. We pray with our hands lifted up like the Theotokos or with the Sign of the Cross. This is based an ancient theological principle that the way we pray shapes what we believe.

Q:  Is it okay for me to take part of the bon dance?

A: For the most part the answer is: Yes. The bon dance in Hawaii has become more of a cultural celebration. One can view o-bon as rooted in the harvest celebration of pre-modern rural Japan. If there are Buddhist or Shinto prayers being offered then the rule is one abstains respectfully.

Q:  Is it okay for me to bring food, drink, and flowers to the hakamairi like my grandparents did?

A: Where in the West it is a common practice to put flowers on the grave, in Asia food offering is the common practice. If you want to do this because obasan did it that’s fine, but if you are doing it out of concern for the wellbeing of the deceased you should talk to a priest about it. The best thing an Orthodox Christian can do is to remember to pray for the repose of the dead trusting in God’s mercy. Something like a kollyva could be made on the anniversary of their death and placed in front of the icon corner in your house.

Q:  Is it okay to burn paper money?

A: Burning paper money (uchikabi) is an Okinawan practice borrowed from China (Wada). It is believed that one could provide for the loved ones financially in the afterlife through this practice. The answer is: No. The wealth we have received in this life is from God. As stewards we will be accountable to God for this wealth on the Day of Judgment. We are called to bless the needy in this life with our wealth and by doing so we will have reward in heaven. We can pray for the deceased, but we cannot build up merit that can be transferred to the deceased. Christianity is based on God’s love and mercy, not our merit or worthiness.

 

References

Chisato A. “Why do Japanese people…?”Putting your palms together: 手を合わせる＝合掌”What does it mean in Japan?” How To Japan. Why do Japanese people…?”Putting your palms together: 手を合わせる＝合掌”What does it mean in Japan? –

Fox, Robin Lane. 1986. Pagans and Christians. San Francisco: Harper & Row, Publishers.

Frend, W.H.C. 1984. The Rise of Christianity. Philadelphia: Fortress Press.

Fresno Betsuin Buddhist Temple. 2008. Funeral Information: A Guide to Planning a Buddhist Funeral. http://fresnobuddhisttemple.org/pdf/Funeral_Information_Jan_2008.pdf

Hanayama Shinso. 1967. “Buddhism of the One Great Vehicle (Mahayana).”  In The Japanese Mind: Essentials of Japanese Philosophy and Culture, pp. 32-51. Charles A. Moore, ed. Honolulu, Hawaii: The University Press of Hawaii.

Higashi Honganji Buddhist Temple. N.d. “About the Temple.”  http://hhbt-la.org/?page_id=52

Honpa Hongwanji Hawaii Betsuin. 2014. “Sunday Services.”  http://hawaiibetsuin.org/sunday-services/

OCA (Orthodox Church in America). 1996. “Buddhism and Conversion to Orthodoxy.”  In OCA.org. http://oca.org/questions/otherconfessions/buddhism-and-conversion-to-orthodoxy

Oleksa, Michael. 1992. Orthodox Alaska: A Theology of Mission. Crestwood, New York: St. Vladimir’s Seminary Press.

Onishi, Norimitsu. 2008. “In Japan, Buddhism May Be Dying Out.”  In The New York Times, 14 July 2008. http://www.nytimes.com/2008/07/14/world/asia/14japan.html?pagewanted=all&_r=0

Papademetriou, George C. 2014. “An Orthodox Christian View of Non-Christian Religions.”  In Goarch.org. (Greek Orthodox Archdiocese of America.) http://www.goarch.org/ourfaith/ourfaith8089

Reader, Ian. 1991. Religion in Contemporary Japan. Honolulu, Hawaii: University of Hawai’i Press.

Sak, Taras A. 2014. “Hakamairi and O-Bon; the presence of ancestors in Japan: Reflections on Life in Japan.”  http://www.daijob.com/en/columns/taras/article/1448

Tanabe, George J. and Willa Jane Tanabe. 2013. Japanese Buddhist Temples in Hawai’i: An Illustrated Guide. Honolulu, Hawaii: University of Hawai’i Press.

Vaporis, N. Michael, ed. 1986. Daily Prayers for Orthodox Christians. Brookline, Massachusetts: Holy Cross Orthodox Press.

Venice Hongwanji Buddhist Temple. N.d. “Oshoko: Burning of Incense.”  http://vhbt.org/about-buddhism/oshoko

Wada, Eric. 2014. “Okinawa Obon: The Most Important Celebration of the Year and How It Can Be Meaningful to Non-Buddhists.”  Presentation at Jikoen Hongwanji, Honolulu, Hawaii – 6 July 2014.

Yamada, Ken. 2008. “Meaning of Gassho.”  Berkeley Higashi Honganji Buddhist Temple. http://www.bombu.org/index.php?option=com_content&task=view&id=20&Itemid=26

End Notes

[1] In Hawaii the term “Oriental” is used for those of Chinese, Japanese, Korean, or Okinawan ancestry. On the mainland USA, the preferred term is “Asian American.”  Neither term is superior or more appropriate than the other. Since this paper is being written for local Hawaii Orthodox the decision was made to use the term “Oriental.”  The term “local” refers to people born and raised in Hawaii.

[2] The author wishes to thank Dr. Michael Bressem and Matushka Emiko Lyovin for their valuable comments and feedback on earlier drafts.

[3] Heterodoxy (different beliefs/worship) refers to Christian groups that have beliefs that differ from Orthodoxy. Usually this refers to Protestant and Roman Catholic churches.