Chapter IV: Christian Contextualization
A. Catechisms Used or Compiled in Formosa
3. Catechisms Compiled by Rev. Robertus Junius
The Kort Begryp was an important ingredient in the struggle of the Low Countries for political and religious freedom. Its theology strongly reflects the Reformed tradition, and, because of this, it was translated into the Malay language in 1612 and used as instructional material in the Moluccan Islands to off-set the influence of the Portuguese Roman Catholic Church. Nevertheless, no matter how excellent a catechism this was, its content was alien to Formosan Christians since the Roman Catholic Church never set foot in southern Formosa. It was difficult, therefore, for the aborigines to grasp the meaning of issues related to Catholic Church such as icons, saints, and purgatory that were important ingredients in Aldegonde’s attempt to use his catechism as a weapon against Roman Catholic theology. That might be the reason why Junius decided to alter this catechism even though it had already been circulated during his early period of service in Formosa.
What kind of theological motivation did Junius have for altering this catechism?
Revising the catechism was a difficult task since he had to find a way to balance the Reformed tradition with the Formosan aboriginal’s cultural setting. In other words, how far could he go in using local cultural and religious elements as applicable tools to persuade the Sirayan aborigines to accept a Western religion as their own and at the same time remain faithful to the Reformed tradition?
Junius was educated under the Contra-Remonstrant, Professor Walaeus of the Seminarium Indicum. In other words, he was brought up in a Contra-Remonstrant theological environment, despite the fact that Leiden University had become a stronghold of the Remonstrant Movement less than a decade before he enrolled. After graduation, without any prior experience in the East Indies, he served as a minister in Formosa. After a period of observation and learning, he was able to speak the local language and had acquired a comprehensive knowledge of the Sirayan religion. What circumstances led him to decide to compile a contextualized catechism? From available sources, one can find no trace of how he decided what kind of catechism would be an ideal form and what subjects should be covered. Only by conducting a detailed analysis of all available literature that he compiled can we find some theological clues.
Robertus Junius compiled three catechisms during his service in Formosa, including An Ordinary Formulary of Christendom (Ordinair Formulier des
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Christendoms),27 A Catechetical Formulary (Formulier der Vraachstukken)28 and A Larger Catechism (Groote Vraachstukken).29 These catechisms had distinct functions, with two being compiled for lay members of churches. Before 1647, Formosan converts had to memorize the Ordinair Formulier des Christendom before they were allowed to be baptized. Formulier der Vraachstukken was a contextualized catechism, revealing Junius’ missiological method and theology. The Groote Vraachstukken was intended for use in training fifty native teachers in 1643, the last year of Junius’ stay in Formosa.
a. The Ordinary Formulary of Christendom
The Ordinary Formulary of Christendom consists of 89 questions: 10 focused on God the Creator, 15 on how an angel became the devil, 22 questions on the creation of Adam and Eve, and how they sinned, 1 on the Ten Commandments, 3 on the Lord’s prayer, 21 on Jesus Christ (taken partly from the Apostles’ Creed), and 9 questions on the sacraments.30 Its structure is as follows:
This catechism contains nothing about aboriginal cultural or religious elements.
Several important creedal statements are only cited by name, for example, the Ten Commandments and the Lord’s Prayer. The Apostles’ Creed is incomplete. Some questions appear to be the invention of the compiler, which presents a grave problem when it comes to the Reformed attitude toward the Scriptures. For example:
14. Can the angels descend here on earth?
27 This catechism was compiled by Junius in the Formosan Sirayan language and translated into Dutch by the licentiate Hans Olhof. The title page states: “By Do. Junio op zijn vertrec gelaten in de dorpen Soelang, Sinckan, Mattauw erc.” (“By Rev. Junius, before his departure, and left behind in Soulang, Sinckan, Mattauw etc.”). At the end of this catechism, he added an explanation: “Dese vraechstucken zijn by mij onderschreven inde dorpen Soelang, Sinckan, enz. gebruijct in alle scholen tot een Formulier des Christendom, op welckers memoriale kennisse dese Formosanen wierden gedoopt tot den jare 1647” (This catechism was written by me in the villages of Soulang, Sinckan etc. It was used in all our schools. Students can be baptized only after they have memorized it. Used until 1647);
Grothe, Archief voor de Geschiedenis der Oude Hollandsche Zending, vol. III, 236, 242.
28 The title page states: “Do. Robertii Junii gelijc in sommige dorpen gevonden is.” (“Used by Rev.
Robert Junius, found in certain villages”); Grothe, Archief voor de Geschiedenis der Oude Hollandsche Zending, vol. III, 243.
29 The title page states: “Do. Junii, by hem ‘t laaste jaar in Soelang alleen gebruyct tot onderwijs van ontrent vijftich mannen uyt alle dorpen uytverkoren” (Rev. Junius, used by him only in Soulang during his last year there for the education of some 50 people from all villages), Grothe, Archief voor de Geschiedenis der Oude Hollandsche Zending, Vol. III, 249.
30 Ibid., 340-344.
108 17. What does God say to them?
Descend on the earth and guard my people, the Christians, who praise Me and glorify My name.
51. Was God angry when He saw that they had eaten of the forbidden apples growing in the midst of the field?
Yes: He became very angry with them.
52. What did God say to them in His wrath?
I will cast you into the pit, into the fire; because you have sinned.31
In general, the contents of this catechism are more like a story or narrative than clear doctrinal statements. This is another form of contextualization that is worthy of a more detailed discussion, and we will look at it below.
b. The Catechetical Formulary
The Formulier der Vraachstukken consists of 80 short and compact questions. The major components are: God the Creator, God and His children, Jesus Christ, how we should worship God, Adam, Eve and the origin of sin, the Ten Commandments, the sacraments, the Lord’s Prayer, and the Apostles’ Creed.
This is a significant catechism because it consists of a number of contextualized questions in which Junius discusses some aboriginal cultural elements and responds with Christian doctrine. For example, to persuade the Sirayans to abandon heathen customs such as mandatory abortion, working in the fields on Sunday without observing the Sabbath, Junius even alters some Scriptural texts and thus manifests God’s displeasure with their unchristian customs.
c. The Large Catechism
According to the explanatory note in the introduction to this catechism, it was not meant for Sirayan lay converts but for a class of 50 individuals chosen from surrounding villages who were training to become teachers.32
Because this catechism was compiled during his last year in Formosa and because it consists of a great quantity of questions, Junius could discuss theological issues more extensively than in his shorter catechisms. If one looks carefully at the content of this catechism, we find Junius endeavoring to achieve a balance in which the Gospel would be made relevant to the local context but at the same time still accurately reflect the Text. At times, he loses this balance and goes so far in accommodating the cultural and religious contexts that he no longer remains faithful
31 Campbell, Formosa under the Dutch, 342..,
32 Campbell, Formosa under the Dutch, 345.
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to the Text. We will discuss this problem below.