186
JULIAN F. PAS
Taiwanese religion, as well as with regard to Chinese religion in general, is its magico-religious character. Magic and religion are usually sharply opposed to each other in Western studies of anthropology, and theoretically it is possible to differentiate two attitudes toward the 'supernatural' or the numinous: an attitude of worship, humility, supplication which is characteristic in the Christian religion; and an attitude of control, manipulation of supernatural powers, which are seen as either personal or impersonal. That these two attitudes do exist in actuality is generally accepted, but what is often overlooked is that this differentiation derives from the Western tradition, which has rejected magic as inferior, if not evil. Non-western religions and even many aspects of Western religion are affected by a mixed attitude in which supplication almost imperceptibly switches to manipulation and vice versa, with a wide range of intermediate or mixed attitudes. The Chinese model is an example in which the clear-cut division of magic vs religion does not fit. Chinese worshippers and priests (especially Taoist priests) appear to relate to their gods in a way similar to their relationships toward human beings. A great variety of approaches exists in both: from humbly asking favours, or impatiently and stubbornly imploring help, all the way to force, threats and even bribery. All depends on one's own relationship to the person from whom a favour is asked. Humans relate to their gods in all these many ways, depending on their own position and relationship to the god. A Taoist priest is able to summon deities; his rank in the hierarchy is higher or lower exactly depending on the number and the rank of the deities he is able to summon. When he wishes to implore divine blessings on the people, he worships the gods but also summons them, after offering lavish sacrifices to them. This is neither a 'religious' nor a purely 'magical' approach (in terms of the given definition) but it is a mixed attitude in which both elements are inseparable. The term 'magico-religious', although not always enthusiastically accepted, seems to be the most suitable and accurate expression of this complex reality. One could of course also use the term 'sacramental' as an epithet for Chinese religion, but since this word has been so intimately linked with Christian, especially Roman Catholic theology, a great deal of clarification is needed to justify its acceptance.
A second characteristic, related to the first one, but still distinct enough to differentiate it, is the human aspect of Chinese religion.
186
JULIAN F. PAS
Taiwanese religion, as well as with regard to Chinese religion in general, is its magico-religious character. Magic and religion are usually sharply opposed to each other in Western studies of anthro- pology, and theoretically it is possible to differentiate two attitudes toward the 'supernatural' or the numinous: an attitude of worship, humility, supplication which is characteristic in the Christian reli- gion; and an attitude of control, manipulation of supernatural powers, which are seen as either personal or impersonal. That these two attitudes do exist in actuality is generally accepted, but what is often overlooked is that this differentiation derives from the Western tradition, which has rejected magic as inferior, if not evil. Non-western religions and even many aspects of Western religion are affected by a mixed attitude in which supplication almost im- perceptibly switches to manipulation and vice versa, with a wide range of intermediate or mixed attitudes. The Chinese model is an example in which the clear cut division of magic vs religion does not fit. Chinese worshippers and priests (especially Taoist priests) appear to relate to their gods in a way similar to their relationships toward human beings. A great variety of approaches exists in both: from humbly asking favours, or impatiently and stubbornly implor- ing help, all the way to force, threats and even bribery. All depends on one's own relationship to the person from whom a favour is asked. Humans relate to their gods in all these many ways, depend- ing on their own position and relationship to the god. A Taoist priest is able to summon deities; his rank in the hierarchy is higher or lower exactly depending on the number and the rank of the deities he is able to summon. When he wishes to implore divine blessings on the people, he worships the gods but also summons them, after offering lavish sacrifices to them. This is neither a 'religious' nor a purely 'magical' approach (in terms of the given definition) but it is a mixed attitude in which both elements are inseparable. The term 'magico-religious', although not always enthusiastically accepted, seems to be the most suitable and accu- rate expression of this complex reality. One could of course also use the term 'sacramental' as an epithet for Chinese religion, but since this word has been so intimately linked with Christian, es- pecially Roman Catholic theology, a great deal of clarification is needed to justify its acceptance.
A second characteristic, related to the first one, but still distinct enough to differentiate it, is the human aspect of Chinese religion.
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