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The people of God sing. Psalms, hymns and spiritual songs comprise
significant portions of both Hebrew and Christian scriptures and of the lives of God’s
people. Music and song are vital in the life of God’s people today. Karl Barth opined
“singing is not an option for the people of God; it is one of the essential ministries of
the church.”1 Yet when we take the styles of singing into mind, these comprise highly
accommodation and its potential to distort the message of the gospel is cited by those
In the earliest days of Reformed churches music was not thought fit for admission
to the public worship of Almighty God. Ulrich Zwingli, himself a very accomplished
musician, banned it. This pattern, initiated at Zurich and copied elsewhere, lasted well
into the 16th century. For these Sweitz-deutch Christians and their churches it was the
banned to preclude the possibility of the word becoming lost or obscured by artifice.3
John Calvin changed the pattern. The church at Geneva in 1536 held to the
Zwinglian pattern. Calvin soon suggested the restoration of music to the church
service “so that the coldness of the prayers of the people be removed and so that the
*
The author holds the MA in Theology degree from New Brunswick Theological Seminary in the USA
and the Ed.M. degree from Rutgers University Graduate School of Education and serves as
International Students’ Advisor at Tainan Theological College and Seminary.
1
Karl Barth, Church Dogmatics, Vol. IV, part 3, chapter 16, par. 72, #4.
2
Robert L. Foster , “A plea for new songs: a missional/theological reflection on Psalm 96.”
Currents in Theology and Mission - August 1, 2006
3
Howard Hageman, “Can Church Music Be Reformed?” The Reformed Review, Dec 1960 Vol 14,
No.2. p. 19.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 2
David Alexander August 2008
hearts of worshipers be incited to zeal and that those gathered come to invoke and
exalt the glory of God’s name by their praises.”4 This was rejected. When Calvin went
of versifications of scripture texts. These were faithful to the originals with frequent
resort to additional material to fill out a line.5 He stuck to the scriptures in the belief
that attempts to sing new songs in our own words often result in singing about
The relationship between worship and theology is a two-way affair. There are
both theologies of worship and theologies from worship.7 Congregational singing both
expresses and forms Christian faith. Because people tend to remember the theology
they sing more than the theology that they hear preached, primacy is placed on the
meaning of the texts that are sung. Often it is through the sense of words sung that
believers learn of the nature and character of God and of the Christian life. Theology
implicit in the hymns is often the more powerful than theology preached. It gives
worshipers “food for thought” as they form their own ways of thinking and speaking
about God.
The use of music and of hymn singing in the Presbyterian Church in Taiwan
(PCT) can be traced to 19th century missionaries from the UK and Canada. The British
mission to the south of Taiwan that began in 1865 was linked to Xiamen where, in
1854, a collection of 13 hymns in the Minnan language (the same as that in Taiwan)
4
Ibid, p. 20.
5
Ibid. p. 26
6
Gracia Grimdal, “On Translating Hymns: Outrageous Opinions and Personal Regrets” The
Hymn Vol 37 No. 2 April 1986, p. 20.
7
Susan J. White, Foundations of Christian Worship Louisville: Westminster, John Knox, 2006,
p.14.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 3
David Alexander August 2008
was in use.8 In 1859 this collection was expanded to 25 hymns and published there by
John Van Nest Talmage.9 Upon his baptism on 12th June 1886 Ko Tiun , the first
Taiwanese Protestant, was able to recite a few verses of scripture and sing 13 hymns,
became available to church workers in Taiwan.11 This collection included all 13 of the
1854 book’s selections plus translations of English hymns and new songs written in
Stronach (from the London Missionary Society) and John Van Nest Talmage (from
with British missionaries. A few months later he was escorted northward to Tam-sui
and left there on his own. His first “native student,” A-hoa, accompanied him in
village preaching and hymn singing. Confronted one day with opposition in Keelung,
Mackay directed A-hoa to address the crowd. A-hoa froze, and Mackay resorted to the
use of an Isaac Watts hymn, “I am Not Afraid to Own My Lord” (found in the 1872
hymnbook). After they sang a couple of verses together the fear was banished and the
student became a preacher.13 A widow, Thah-so, is said to have sung her way across
the boundary to death with hymn Forever with the Lord from the 1872 collection.14
On evangelistic trips to Taiwan’s interior Mackay taught the gospel through song and
8
Ióng Sim Sin Si (Xiamen:1854)
9
John Lai, Taiwan Church News 2670, 4 May 2003, p.13.
10
John Lai, “The Historical Sources of Seng-si Songs” Taiwan Church News 2663, 16 March
2003, p. 13
11
John Lai,”Iong Sim Sin Si 59 Hymns” Taiwan Church News #1901 7 August 1988
12
Church Music Committee of the Presbyterian Church in Taiwan, Seng-si (Taipei: PCT, 1964)
Indexes pp 1-3. AND John Geddes, “The Hymn Book of the Presbyterian Church in Taiwan” in
Cheung David, Christianity in Modern China: the Making of the First Native Protestant Church.
Leiden: Brill, 2004 p. 104.
13
George Leslie Mackay, From Far Formosa, 3rd Edition, Taipei: SMC Publishing Co, 1991) p. 147
14
Ibid. p. 151.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 4
David Alexander August 2008
judged the effectiveness of his proclamation by how hymn singing was taken up.15
When Japanese forces were battling to establish their rule in Taiwan (after the
island was ceded to Japan by the Chinese Imperial government in 1895) Thomas
Barclay, the founder of Tainan Theological College, was asked by the leading
the invaders’ cantonment singing hymns in Taiwanese.16 During the early years of
some Taiwanese who wished to display to police authorities that they might be
Since 1900 the PCT has produced its own hymnals. The 1964 version, which
language, has been so popular that it remains in use even in 2008, though a
When Zwingli banned music in the churches of Zurich he sincerely believed that
nothing should be allowed to distract from the Word of God purely expressed and
expounded. But he ignored inherent problems of:1) the use of human language to
translation from one human idiom to another; 3) the messages carried by physical
arrangements in which people gather to hear the word; and 4) the ways
communication of the word can be nuanced through the use of voice or arrangement
on a printed page.
Human beings like melodies, rhythms and harmonies. Soldiers sing while
marching, adding melody and harmony to the rhythm of their steps without regard to
15
Ibid. pp. 218-9 and 222.
16
Edward Band, Barclay of Formosa Tokyo: Ginza, 1936 p. 99
17
Ibid. p. 117.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 5
David Alexander August 2008
the often bawdy lyrics they intone. Christians at worship join each other in melody,
harmony and rhythm. It is important to be together, and to sing together. The result is
that “bad theology” is often articulated in what is sung. The hymn of challenge, Once
to Every Man and Nation is moving and widely accepted in churches, but claiming
that God’s call upon “men” and nations is “once” is theologically questionable if not
indefensible.
In 1986 the General Synod of the Reformed Church in America endorsed and
adopted a paper offering a set of standards against which the entire spectrum of music
committee thereof has at hand an overview of what the congregation uses habitually.
These standards are “general”. The synod called for a clearly stated, biblical,
Susan J. White is more expansive. She focuses on all “liturgical texts” (not
18
“The Theology and Place of Music in Worship” Report of the Commission on Christian
Worship, Reformed Church in America, Minutes of General Synod, 1986, pp 223-227.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 6
David Alexander August 2008
1. What does this text say about God, and about God's attributes and actions?
From which sources are the images of God taken?
2 What does the text say about Jesus Christ? What is the relationship between
the risen Christ and the historical Jesus of Nazareth? From which sources are these
images taken?
3. What is the nature and action of the Holy Spirit?
4. What does this text say about the Trinity and about inter-trinitarian relations?
5. What does this text say about human beings or about communities of human
beings?
6. What does this text say about the nature of salvation? From what are we
saved? By whom? When, under what conditions, and how? Is it an event or a
process? What images are used to describe this event or process?
7. What is the nature of sin and judgment? How do these relate to redemption?
8. What does it say about the final destiny of things; the second coming; heaven
and hell; the Christian hope?
9. How does the text talk about goodness, power, suffering, and self-sacrifice?
10. What does this text say about the church, about its nature and mission?
What images are used to describe the church and from where do they come?
11. What is the nature of belief and faith? Are they essentially corporate or
individual?
12. How is the Bible treated in this text? What biblical images are used and how?
Do the biblical images come from one particular portion or book of the Bible?
13. How are certain key elements of Christian doctrine expressed and interpreted
(such as, incarnation, resurrection, crucifixion, atonement)?
14. What does this text say about the Christian sacraments? About their institution
and purpose?
15. Who is speaking in this text (for example, is it the voice "righteous redeemed"
or the "penitent sinner"; the "seeker"; the "church triumphant")?
16. Can anything be discerned about the historical or doctrinal context of this text
simply by reading it?
17. Are there any serious theological difficulties or inconsistencies in this text?
18. What would be an appropriate liturgical use for this text? 19
Dr. White specifically covers several points of Christian faith, life and tradition.
Her template can be used to evaluate individual songs, hymns, confessions of faith,
19
Susan J. White, Foundations of Christian Worship Louisville: Westminster, John Knox, 2006,
p.204.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 7
David Alexander August 2008
unison prayers, collects or other items. She does not ask that a text of a hymn or song
reflect any particular point of view, but that it HAVE a clearly discernable one.
Preparing to publish a new hymnal for the Southern Baptist Convention (USA) in
to perform a theological review of songs to be included therein. The group was tasked
to rate doctrinal and theological soundness through use of the following criteria:
what congregations will sing in accordance with their interpretations of the Bible. In
which was intended for application to the breadth of a congregation’s singing, this
model (like Dr. White’s) is intended for the screening of specific texts.
20
Polly House, “Committee To Ensure Doctrine, Theology Of New Baptist Hymnal”
http://www.lifeway.com/lwc/article_main_page/0%2C1703%2CA%25253D166390%252526M
%25253D201117%2C00.html?
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 8
David Alexander August 2008
Jon Duncan, who led Lifeway Christian Resources’ theological review committee,
said, “… This hymnal, as with past Baptist Hymnals, serves many functions,
known as Baptists. Our major concern is that the hymnal represents a truly
many theological systems, nearly all can find agreement that our theology is first and
foremost Christocentric. Our aim is that this hymnal, as with past ones, speaks
accurately of Jesus Christ - fully God, fully man and the only means to salvation.” He
went on to say, “Baptists have always been known for their high view of Scripture,
Christ alone. In pluralistic times such as these, it is more vital than ever that our
hymnal presents a clear theology around which Baptists can wrap their arms. Some
feel an obligation to remain faithful to our core doctrinal beliefs. It is not our desire to
to provide a hymnal that reveals a full-orbed view of Christ that encourages the family
of faith to carry out the commandments to love God and love others.”21
1: Contextuality
Preachers, he believed, were called to proclaim both the stories of their own suffering
peoples and the meanings of those stories in order to grasp the meaning of God’s
21
“Q&A With Jon Duncan, Leader Of Baptist Hymnal Theological Committee”
http://www.lifeway.com/lwc/article_main_page/0%2C1703%2CA
%25253D166392%252526M%2525 3D201117%2C00.html?
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 9
David Alexander August 2008
concept which is both open to change and future-oriented. The particular historical
moment, its particular context in the light of the mission of the church, is the
Word and world, then moves out toward the purpose of challenging and changing a
argued that contextual theology becomes truly catholic by taking the concrete
situation seriously; not colorlessly uniform but manifold and diverse as it responds to
different contexts. The theological ground for contextuality is the fact of the Son of
God incarnate within specific human histories and cultures by which grace has been
Thought follows patterns set in the language used for thinking. There are
linguistic dissonances between Asian and Western religions in the lack of clearly
equivalent Chinese morphemes for the Western concepts “God” and “Heaven”.24
Many Western and Asian languages operate through alphabetic systems which depict
sounds. But China, Taiwan, Japan and Korea (to differing extents) use
writing systems depict sounds, which indirectly lead to meanings. Chinese languages’
ideographs have concrete flavor and a suggestiveness of their own. They constitute a
framework for expressing perception and thought that closely associates form and
meaning.25 The ideographs used to write Chinese languages evoke images of those
22 Lo Kong-hi “The Lord Who Enters the World to Serve and to Save” September 2006
http://www.ttcs.org.tw/~thco/theo/history/history.htm
23
John Parratt, ed. An Introduction to Third World Theologies Cambridge: University Press, 2004
See also Huang Po-ho, “Retrospect and Prospect of Doing Contextual Theology in Taiwan”
Journal of Theologies and Cultures in Asia, Vol. 1 (2002) p. 88.
24
Beniot Vermander, “Theologizing in the Chinese Context” Studia Missionalia,Vol 45, 1996. pp.
119-134.
25
Edmund Chia, ”The Sensus Fidelium of the People of God in Asia”
http://eapi.admu.edu.ph/eapr002/chia.htm
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 10
David Alexander August 2008
phonetic-based writing systems, is less possible when the signifiers themselves evoke
concrete images.
In the Western dualistic view of reality God is seen as the great Other, who
stands over-against God’s creation. The human body is likewise seen as different from
the human soul. This is in stark contrast to the Chinese concept of tao which posits a
fundamental unity of reality. There is no division of the divine from the created and
Euro-American systems, those of Asia are oriented inwardly. Reality is gathered and
sense of community within which people become aware both of their rights and of
to a particular style of foreign music. Though none of these may be wrong, any or all
of them can be the product of a particular context that may well not cross cultural
lines.
Eastern churches (with a few modern exceptions) which have not written theology in
a systematic way because the systematizing mindset derives from the modernist
26
Michael Amaladoss, S.J. “Contextual Theology And Integration” East Asia Pastoral Review Vol. 40,
No. 3, 2003.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 11
David Alexander August 2008
American may primarily see a best friend who fulfills deep existential longings of
meaning and love. A Latin American may find in Jesus the one who restores justice
and brings peace. An East Asian mind may be more tuned to a Jesus who is the one
who has power over the spiritual reality. This is not subjectivity but a manifestation of
the depth and multi-faceted nature of the message of the Cross.27 The Apostle Paul
spoke about being a Jew with a Jew and a Gentile with a Gentile. Though in a
Calvinist understanding all cultures are fallen, experience demonstrates that all
cultures contain some truth due to the presence of the imago Dei in every human.
2: Contextual Theology
human minds that formulate various art forms), and 2) our participation in God's
continuous creation (letting God transform our culture and arts into dynamic media
that will effectively communicate and express the meanings of the Gospel to our
people).28 Within the history of Christian theology and its teaching there has been a
cultures. The very idea that a “universal” theology could arise from the experience of
the small Euro-American context is a myth.29 Upon that misunderstanding rest local
theologies from Asia, the Pacific, Africa and Latin America that merely echo those
from the academic West. Indeed, Every theology carries elements of the historical,
27
Ziya Meral, “ Cultural Alienation and Contextual Theology”
http://www.globalengage.org//media/article.aspx?id=3134 13 August 2004.
28
Loh I-to, “Contextualization versus Globalization: A Glimpse of Sounds and Symbols in Asian
Worship” Prism, New Haven: Yale Institute of Sacred Music, Volume 2, Autumn 2005
29
J. Deotis Roberts, Sr Contextual Theology: Liberation and Indigenization Christian Century,
January 28, 1976, p. 64.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 12
David Alexander August 2008
theologians are called to acknowledge these conditions and to develop theologies that
are meaningful and relevant to the context out of which they are born.30
the Faith in September 2000, is out of touch with the context of the manners in
which Asian Catholics relate with persons of other religions. A survey was
that, should the document have been produced as an example of Asian contextual
theology (instead of as an academic paper out of Rome) it would have begun with
four faith affirmations: 1) I believe in one God, the Father Almighty. 2) I believe
in the Lord Jesus Christ, who is God’s revelation and who is savior for Christians
as well as for all of humankind. 3) I believe that the Bible, the canonical books of
the Old and New Testaments, is the sacred Word of God. 4) I believe that the true
Notably lacking in this suggested preamble are two main points of Dominus Iesus:
a) Jesus as the only savior and b) the Church as necessary for salvation.31
Chinese cultures dominate, works. Chinese peoples tend to stress the “unity of all
religions”, both when it comes to their own tradition and when trying to integrate
30
Su, David Kwang-sun, “Asian Theology in a Changing Asia: Towards an Asian Theological
Agenda for the 21st Century”, CTC Bulletin, Special Supplement 1. p 25.
31
Chia, op. cit.
32
Vermander, op. cit.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 13
David Alexander August 2008
Dr. Huang Po-Ho, Vice President of Chang Jung Christian University in Taiwan
reflection and construction through "reconfessing". He contends that the gospel can
neither be extracted from the cultural form inherent to it nor identified with any
particular cultural form. The gospel becomes enmeshed in the cultural environments
in which it takes root. Theologians must “do theology” using local resources as they
re-confess Christian faith in their particular contexts. This requires a clearly stated
theology of religions and dialogue with other religions about their own relationships
with the cultural millieux in which they “live, move and have their being”. He asks
that comes through the gospel, is to be sustained. But since identity is tied up with
political and theological component of the effort to solve the crises at hand. Self-
determination, of one’s OWN identity has connections to all spiritual, cultural and
33
Cheng Yang-en Life And Mission In The Church Of Taiwan Presentation at a CCA General
Committee Meeting in Taiwan on 11-16 May 2002
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 14
David Alexander August 2008
A. Historical-Political
by Han Chinese from Fujian beginning in the 16th century. The Ming Dynasty
government of imperial China considered the island and its dependencies as “no
man’s land.”34 In the early 17th century Spain and the Netherlands launched colonizing
expeditions. Since then Taiwan has been occupied by a succession of foreign rulers:
exploited native populations through the "divide and rule" policy. To this day ethnic
and clan hostilities, especially between the earlier and later immigrants, are manifest
From 1895 to 1945 Taiwan and its dependencies were a Japanese colony and
local peoples endured political oppression and cultural discrimination. There was both
violent and non-violent resistance, but some aspects of colonial rule were positive.
democracy. After the Second World War the Chinese Nationalist Party (KMT)
Government took temporary custodial care of Taiwan and the political interests of
Taiwan’s peoples were disregarded. The “custodians” were corrupt oppressors, and
the economy was soon ruined. An uprising that began the evening of February 27,
1947 was violently put down. Troops dispatched from China arrived at Keelung
harbor on March 8th and started to kill people indiscriminately. The "cleansing of the
countryside” that followed eventually racked up a death toll estimated between 10,000
34
John Wills, Jr. “The 17th Century Transformation” in Murray A Rubenstein, ed Taiwan: A New
History. Armonk NY, M.E. Sharpe 1999, p. 85.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 15
David Alexander August 2008
and 20,000. This historical period has come to be known as “the 2-28”.35 In the 1950’s
“temporary custodial care” turned into a permanent rule, and political dissent was
squashed.36 By 1971 the KMT government had become internationally isolated and
ruled without democratic legitimacy. The custodians aged and either emigrated to the
West or died. By the late 1980’s opposition parties began to be organized and
eventually their leaders won elections to office. In 1996 a free and fair election for
president was first held. The process has been repeated in 2000, 2004 and 2008.
B. Religious
The most common religions in Taiwan are Buddhism and Taoism, which are
practiced by the majority of the population. While only half of the population
who indicate no religious belief follow some tenets or participate in some rituals and
practices associated with Buddhism and/or Taoism. Since neither Buddhism nor
traditional folk religion. Buddhist bohdisatvas are often enshrined in Taoist temples,
and Taoist gods in Buddhist temples. Buddhist monks and priests are often called
upon to conduct funeral ceremonies, even for non-Buddhists. Many different sects of
Buddhism co-exist peacefully. The mostcommon are Chan (Zen) and Pure Land. In
secular colleges, high schools, kindergartens, nurseries, orphanages, a center for the
35
Taipei 228 Memorial Museum Visitor’s Guide “a Closer Look at the 2-28 Incident”
http://228.culture.gov.tw/web/web-eng/228/228-1.htm and Stephen Philips, “Between
Assimilation and Indulgence” in Murray A Rubenstein, ed Taiwan: A New History. Armonk NY,
M.E. Sharpe 1999, p.293.
36
Peter Chen-main Wang, “A Bastion Created, A regime Reformed, An Economy Reengineered,
1949-1970”, in Murray A Rubenstein, ed Taiwan: A New History. Armonk NY, M.E. Sharpe 1999,
p.323.
37
http://www.gio.gov.tw/taiwan-website/5-gp/q&a/page_18.htm
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 16
David Alexander August 2008
mentally challenged, medical clinics, libraries and publishing houses. All of these
organizations help to fulfill the Buddhist creed of selfless compassion for others.
Folk religion derives from the ancient Chinese animist concepts and includes a
host of deities and practices designed to give people a sense of control over life events
religion” But this is so intermingled with Buddhist and Taoist practices that it is
Yi Guan Dao, “the Religion of the One Unity” has roughly a million members.
It seeks to unify and identify commonalities among the world’s major religions,
including Taoism, Buddhism, Christianity, Islam, and Hinduism. Members take a vow
to uphold the precepts of no adultery, lying, or drinking alcohol and to follow the
lead a life of personal sacrifice and to work for the common good. They are involved
homes, clinics, libraries, and nurseries. Members follow a vegetarian diet and run
many vegetarian restaurants. Following the tradition’s belief in “the oneness of the
universe and in contributing one’s life to humanity” the tradition actively proselytizes
and seeks new members. Adherents feel that by doing good works and recruiting new
members they are helping to create the Buddhist “Western Paradise” on earth and
Taiwan is also the home of small sects which have developed out of Buddhism
and Taoism as well as “new religions” that were established during the Japanese
colonial era. Tenrikyo and Mahaikarikyo each continue, but with fewer than 40,000
local practitioners. Christian groups number almost a million adherents (the Protestant
38
Vermander, op. cit.
39
http://asia.msu.edu/eastasia/Taiwan/religion.html 18 March 2008
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 17
David Alexander August 2008
churches have about 605,000 and the Catholics another 300,000). There are about
freedom of religion to all recognized religions.. The Law Governing Religious Groups
C. Ethnic
native-born Taiwanese (70%) who usually speak the Minnan language. These are
descendants of people who migrated from Fujian before 1895. The second group is
the Hakka (15%) whose ancestors migrated from Kwangtung before 1950.Their
three groups share Chinese (Han) ethnicity. The fourth group is collectively known as
“Aboriginals”, descendants of the earliest inhabitants of the island. They are racially
fifth cohort has emerged. These are foreign laborers (from the Philippines, Indonesia,
Vietnam and Malaysia) and young women from South East Asia and China who have
been brought to Taiwan as brides. Aborigines, foreign laborers and foreign brides are
Fallout from the 2-28 incident has plagued ethnic relations between the
"Mainlanders" and "native Taiwanese" since 1947. The "ethnic complex" growing out
of historical experience is seen in the areas of ethnic prejudice, ideology, and national
identity.42
D. Linguistic
40
http://www.gio.gov.tw/taiwan-website/5-gp/yearbook/2003/chpt22.htm
41
Wu Chung-li & Hsiao Cheng-tai, “Empowerment Theory and Ethnic Politics in Taiwan”
September 1-4, 2005. American Political Science Association, September 2005. pp.1-3 (f)
http://www.allacademic.com/meta/p42589_index.html 18 March 2008
42
Ibid.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 18
David Alexander August 2008
known as Beijing Dialect, ordinary speech, and the National Language) as the
common language, suppressing local languages to ensure that everyone mastered it.
Mandarin is now the primary language used in schools, government and many
Hakkanese and Taiwanese who grew up in cities often can no longer converse in their
ancestral tongues.
A shared system of writing has been the primary unifying force among
Chinese since 206 B.C. In modern China this system simplified in the 1950’s.
Taiwan retains traditional ideographs, giving its people continuity with one portion of
their cultural heritage and the ability to read Chinese classics and other ancient
writings.44 Nonetheless, using only Chinese characters to write the Taiwanese and
Hakkanese languages is problematic because some idioms have come into Taiwan
E. Ecclesial
Christian mission in Taiwan came in three waves. The 17th century efforts
disappeared soon after European colonizers were ousted in 1664. In the 19th century
facilitated by the Tien Chin Treaty of 1858, began in 1865. Early Protestant
work alongside their evangelistic preaching. Following the Second World War many
43
Government Information Office “Languages”
http://www.gio.gov.tw/ct.asp?xItem=35570&ctNode=4101 19 March 2008
44
“Taiwan’s Languages” http://www.asianinfo.org/asianinfo/taiwan/pro-languages.htm
19 March 2008
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 19
David Alexander August 2008
its retreat from China. Church growth then stagnated in the 1970’s. Prophetic concern
for political development and the national future of Taiwan moved the PCT in 1977
to: call for social and political reforms; proclaim the right of Taiwanese people to self-
determination; and express hope for a "new and independent country." This led to
persecution and suppression by the KMT government. Protestant churches which did
not share the Presbyterians’ convictions criticized the PCT based on ideological and
towards the China-oriented policy formulated by the former KMT regime still alienate
Christian churches from each other in the 21st Century.45 In Taiwan’s Catholic church,
the priests were foreign and the hierarchy Mainlander even at the dawn of the 21st
Century.46
Asian musicologist Loh I-to demands that hymn texts should maintain an
1) looked yellow in their skin, but deep in their heart and mind they
wanted to be as white as Caucasians.
2) translated and borrowed theologies, having none of their own.
3) copied Western styles of musical composition, and illegally copied
Western published anthems.
4) retained secondhand liturgies introduced by missionaries over a
century ago.48
Loh demands contextualization in order to encourage an expression of Christian faith
45
Cheng Yang-en, op. cit.
46
Br. Bima “A Challenge Proposal:From A Refugee-Migrant Church Towards A Rooted Taiwanese
Catholic Church” http://www.catholic.org.tw/amrsmw/downloads/A%20Challenge%20Proposal.doc
47
Sound the Bamboo, 2nd edition Hong Kong: CCA, 2000 p. xi
48
Loh Ito, "Worshiping with Incarnated Music: My Mission" Lam-sin Sin-hak 2:1 (1991):113-32.
49
Loh I-to, “Contextualization versus Globalization: A Glimpse of Sounds and Symbols in
Asian Worship” http://www.yale.edu/ism/colloq_journal/vol2/loh1.html
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 20
David Alexander August 2008
Decades ago the Sri Lankan Methodist D. T. Niles located the heart of the
problem in Asian churches’ focus on translating, imitating, and copying Western ways
of singing and worship, believing them to be the only authentic Christian expression.
Niles used the metaphor of gospel as a seed that is sown on different local soils and
produces different types of plants. When the seed of the Gospel is sown in Palestine, a
plant that can be called Palestinian Christianity grows.... The seed of the Gospel later
brought the seed, their own plant of Christianity, and their flower pots. Niles’
prescription was to break the flower pot, take out the seed of the Gospel, sow it in
Assembling criteria set forth by Ng Chiong-hui, D.T. Niles, Loh I-to, Michael
Amaladoss and Huang Po-ho into a “tool,” for Taiwan contextual theological
a. Does the language of this hymn reflect current usage in Taiwan? (Ng)
b. Does this hymn reflect Taiwanese modes of spirituality?(Ng)
c. Does this hymn use resources drawn from Taiwan’s cultural
environment? (Huang)
d. Does this hymn celebrate traditional elements of Taiwan’s culture?
(Huang)
e. Does this hymn link Taiwan’s Christians to people of other religions?
(Huang)
f. Does this hymn link Taiwan’s Christians ecumenically? (Huang)
g. Is this hymn relevant to Taiwan’s socio-political context? (Huang)
h. Does this hymn move its singers towards freedom within their Taiwan
identity ? (Huang)
i. Does this hymn include interplay between biblical revelation and
contemporary Taiwan realities? (Loh)
j. If singers take this hymn to heart, will they bear fruit that will in some
way fit into Taiwan’s context? (Niles)
k. Does this hymn reflect a fundamental unity of reality? (Amaladoss)
50
Quoted by C. Michael Hawn, Gather into One: Praying and Singing Globally (Grand Rapids:
Eerdmans, 2003), 32
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 21
David Alexander August 2008
that this hymn will "pass" the test and be determined suitable for use in the Taiwan
context. If this is so, then the tool itself can also be assumed to be useful for
"measurement" of other materials presented for use in the modern Taiwan context.
The one-verse hymn “For this our Nation we Ardently Pray” was written by
translation, versified for singing,came out in 2007. Contextuality for Taiwan must
primarily be ascertained by using the Taiwanese text. For the sake of this project, a
literal translation into English (with modified punctuation and the addition of
capitalization which does not exist in the Taiwanese original) will be used. The
modified and versified version for singing in English can be found in a footnote.
51
For this our nation we ardently pray. Come, truth of Jesus to enlighten our way.
Come to our cities, we humbly implore, fill us with Jesus’ love to our very core.
O Almighty Father, your kingdom come here, that sickness and poverty we may
not have to fear. Our Father in heaven, may your will be done. That peace, hope
and righteousness shine as bright as the sun.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 22
David Alexander August 2008
Does this hymn use resources drawn from Taiwan’s cultural environment?
Does this hymn celebrate traditional elements of Taiwan’s culture?
Does this hymn link Taiwan’s Christians to people of other religions?
Does this hymn link Taiwan’s Christians ecumenically?
Is this hymn relevant to Taiwan’s socio-political context?
Does this hymn move its singers towards freedom within their Taiwan
identity ?
Does this hymn include interplay between biblical revelation and
contemporary Taiwan realities?
If singers take this hymn to heart, will they bear fruit that will in some way
fit into Taiwan’s context?
Does this hymn reflect a fundamental unity of reality?
Does this hymn call all human beings to community?
1C: Analysis
Use of the term, "this piece of land" picks up on two aspects near to the heart of
the Taiwanese. First is the years of colonial oppression during which local people
were told that they were either subjects of the Japanese emperor (1895 to 1945) or the
heavy handed Nationalist dictatorship from 1945 until the mid-1990's during which a
The other theme it draws on is the centuries of Taiwan's life as an agricultural society
during which connection to the land was of prime importance. The processes through
which Taiwan has changed, in the most recent five decades, from an agricultural,
through an industrial, into a service and consumer economy have strained and often
broken connection to the land among persons born after 1960. In the 21st century the
usage of the phrase "for this piece of land" this hymn calls its users to Taiwan.
Taiwan's peoples are praying peoples. In traditional homes joss sticks are lit and
placed before the house gods or ancestral tablets every day. Though less common than
before, it is yet not uncommon to observe pedestrians, when passing a folk religion
Catholics in a church "genuflecting" before the altar. On March 19, 2004, the evening
of the day when Taiwan's then-president Chen Shui-bian had been shot, leaders of a
pre-election rally in Taipei called the crowds gathered there to be silent and led a
prayer to "Our Mother Taiwan" for his recovery and the safety of the land. This hymn,
a prayer for Taiwan, though Christian in much of its content, reflects a basic mode of
Taiwan spirituality.
In the mid-1990's the municipal government of Kaohsiung made a bid to host the
Asian Games. At that time a city motto, "Friendship, Sunshine, Passion" was coined.
This motto was derived from what the promoters sensed in the Kaohsiung
environment. The second line of the hymn, in which the truth of God is begged to fill
the land as light shines upon it picks up on this contemporary Taiwan reality.
Nevertheless, the hymn fails to celebrate any traditional elements of Taiwan's culture
and falls short of linking Christians with people of other religions. "Almighty
Chinese Folk Religion there is the Jade Emperor, or "God of Heaven", this eminence
has little to do with the lives of common people, who look to subordinate gods, ghosts
Taiwan's Christians are divided on many issues, not least of which are the terms
by which they refer to God. All Protestants and Roman Catholics could agree on the
terms used in this hymn and translated "Almighty Father" and "Heavenly Father", but
the term "Siong-te" which follows it is a bone of contention going back centuries.
Roman Catholics use "Thian-chu" (Lord of heaven), Presbyterians and some other
mainline Protestants use "Siong-te" (the emperor above) and free church Protestants
use "Sin" (spirit). The hymn, therefore, both succeeds and fails to link Taiwan's
Christians.
52
David Jordan, Gods, Ghosts & Ancestors, (Berkley, University of California, 1968) p. xvi.
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 24
David Alexander August 2008
beyond use of the term "this piece of land", alluded to above, the hymn recognizes the
existence of sickness and grief, which are common in Taiwan (as most everywhere
else) and of fear of poverty, which was only eliminated (for the most part) in Taiwan
in the last generation. Mention of cities is highly relevant to the urbanized situation of
the vast majority of Taiwan's residents. Though it may have been more poetic and
beautiful to have sung of lofty Yu-shan, few Taiwanese will ever see it other than in a
photograph or on a TV screen. Biblical imagery is found in the next to last line where
the phrase "your will be done" is inserted. This, lifted from the Lord's prayer, connects
the hymn writer and hymn users to two millenia of church usage. Those who use the
hymn and take it to heart will come to care not only for themselves but for the land,
1D: Summary
Taiwan, this one meets ten and fails two. The failures are based on the contents and
form of the hymn itself, not on any defect in the instrument. Calibration thus
Sin-si published in Xiamen in 1859. At that time missionary hymn writers were
creating both liturgy and literature for the churches they were establishing in China.
Congruent with the idea that "we sing what we believe", the missionaries were using
song to reinforce some of the beliefs which they were offering to the persons who,
leaving behind the faiths of their mothers and fathers, came to be united with the
fellowship of the Christian Church. This hymn demonstrates the missionaries' concern
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 25
David Alexander August 2008
that the newly established churches in Minan language regions articulate beliefs that:
1) the world had come into being through the creative will of God; 2) the Sabbath was
ordained for God's people from of old; 3) its celebration on Sunday (instead of
Saturday) was warranted by the resurrection of Christ on that day; and 4) history has a
destination, which will include an eternal state of rest. All of these are addressed,
affirmed, and sung in the hymn "When Creation's Work Was Done." The hymn is still
As with the hymn used above to test the analytical tool, a more-or-less the
3) Jesus loved us, saved souls. We should appreciate his great grace.
Thank, worship hearts true, often come keep Sabbath day. Often come keep Sabbath day.
4) God’s holy book says very truly, end day heaven and earth change to new. Jesus disciples receive
blessings Eternal rest in heaven kingdom. Eternal rest in heaven kingdom.
2B: Tool
Does the language of this hymn reflect current usage in Taiwan?
Does this hymn reflect Taiwanese modes of spirituality?
Does this hymn use resources drawn from Taiwan’s cultural environment?
Does this hymn celebrate traditional elements of Taiwan’s culture?
Does this hymn link Taiwan’s Christians to people of other religions?
Does this hymn link Taiwan’s Christians ecumenically?
Is this hymn relevant to Taiwan’s socio-political context?
Does this hymn move its singers towards freedom within their Taiwan
identity ?
Does this hymn include interplay between biblical revelation and
contemporary Taiwan realities?
If singers take this hymn to heart, will they bear fruit that will in some way
fit into Taiwan’s context?
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 26
David Alexander August 2008
Of the 12 criteria posited in the tool, this hymn fully meets only two: it links
Christians ecumenically (the command to keep a Sabbath being upheld, though not
freedom within their Taiwan Identity (because though it calls for Sabbath keeping, it
does not specifically state "Sabbatarian rules" for how this is to be done). It is partly
21st century Taiwan is available away from work for most people on a weekly basis to
take both a Saturday AND a Sunday sabbath. The hymn also makes use of Biblical
material in all four verses, carrying singers through creation, fall, redemption and the
Second Coming of Christ. However, it does not link these to contemporary Taiwan
realities.
2D: Summary
The hymn fails to be relevant to the Taiwan context in many areas. Nothing in
traditional Taiwan spirituality calls for people to take any "sabbath rest". The text calls
Taiwan's Christians to separate themselves from their fellow citizens who are not
Christians or inclined to rest one day a week. Perhaps most seriously, it carries no
sense of a unity of reality. Heaven and earth are separate, Jesus "descends" from
heaven, only "souls" are saved, and eternal blessing is made available only for those
Conclusions
For Taiwan
If the tool is useful when applied to hymn texts written in Minnan language by
foreign missionaries (whom we might presume to be somewhat familiar with the local
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 27
David Alexander August 2008
context), it can be applied also to the translations of hymn texts from other regions
which are commonly used in Taiwan’s churches today. Those that pass the test of
applicability (or at least, not fail the test absolutely) might be included in future hymn
The use of “out of context” texts is no more wrong than use of the deutero-
canonical books of the Bible is wrong. Some of the hymns, like some of the deutero-
canonicals, are helpful in broadening the spirituality of local Christians. But “out of
context” texts need to be clearly labeled for what they ARE. Texts and tunes
constructed from local cultural materials in local motifs are identifiable without much
trouble. Only “out of context” items presented for use in Taiwan’s churches need
additional treatment. For example: Silent Night would carry the notation “19th Century
Austrian”. Be Not Dismayed would be “20th Century American” and Jesus, Thou Joy
of Loving Hearts would come as “12th Century Latin”. Even hymns from South Asia
and Africa, the rhythmic and melodic qualities of which make them instantly
recognizable, should bear some identification as to nation (or people) of origin and
several, there are ethnic, cultural, linguistic, historical, economic, ecclesial and
political factors that create unique contexts for the Christians of those places. Tools
for contextual evaluation of the hymns used in churches there might be developed
along the lines of the one presented here for Taiwan. These might serve churches not
commercially produced hymnals that they use, but also to evaluate the mass of
material that comes electronically for projection on screens (in urban churches where
Evaluating Missionary Written Hymns for use in 21st Century Asian Churches 28
David Alexander August 2008
It is anticipated that much of what is evaluated will pass, and that which is not
from the context will be clearly seen inapplicable. This is not a call to purge our
theologies and practices that are both living and local for the sake of sharing the good
news of a living and incarnate Lord Jesus Christ with all of our neighbors and to the