“Remember Jesus Christ, raised from the dead, descended from David. This is my gospel.”                II Timothy 2:8

The festive atmosphere associated with the local bon odori beckoned our young family to join in, but we held back, wondering if we should participate in this unfamiliar cultural activity. However, the sound of laughter and merry music were like a magnet pulling us in as we watched neighbors of all ages dancing in rhythm while wearing colorful, traditional attire. From previous research, we understood that the celebration historically centered on acknowledging the return of one’s dead ancestors. However, the majority of the participants were probably unaware of the festival’s origins. Over the years, obon had steadily evolved into a quasi-family reunion where people return to their ancestral homes to pay homage to their deceased ancestors and reconnect with family.

The exact etymology of the term bon (盆) remains unclear and the “o” is an honorific prefix that was added at some point. This annual celebration primarily traces its roots outside of Japan, as it includes elements of Buddhism and Daoism. Many scholars believe “bon” is actually a transliteration of an ancient Sanskrit word. Similar festivals in other cultures are commonly called “lantern festivals” and that same terminology is sometimes used in association with obon practices in Japan. The Japan version usually spans a three-day period in the middle of August, but the exact starting date differs slightly from region to region. Obon is generally regarded as a time when ancestral spirits visit their respective household altars and graves, which prompts relatives to make preparations to welcome them back. Such preparations will include the gathering of family members, cleaning family graves and stocking them with food and flowers. In addition, communities throughout Japan host obon dances, called bon odori to invite the spirits home. The participants in the dance typically wear a yukata, which is a light cotton kimono, and in addition to dancing, they enjoy simple carnival games and local foods served for the crowd.

At the outset of obon, small fires are often lit to guide the spirits home and at the conclusion of the three days another fire is used to send the spirits back. Some localities may sponsor a much larger communal fire for the same purpose while others customarily place floating lanterns in bodies of water to help the spirits return to their world. People who have lost a family member within the past year may give special attention to the annual obon preparations and take extra measures to attend.

Although few Japanese believe in the religious overtones of obon, many continue to dutifully follow the traditions handed down to them by their family and everyone enjoys the rare three-day break from work routines. Technically, obon is not a public holiday, but most businesses give their employees the time off, which in turn results in massive transportation issues with large numbers of people seeking to travel home at the same time.

While it is a good thing to acknowledge and express thankfulness for the lives of ancestors who contributed to our present existence, we must be careful in where we draw the lines in such activities. Well-intended celebrations and ceremonies centered on deceased loved ones can easily spill over into alternative forms of idolatry that the Scriptures clearly forbid. For example, attending a graveside ceremony can be an acceptable sign of respect and love, but the offering of food or incense to the dead crosses a line that morphs into an act of worship and betrays our devotion to the One True God. But there is one exception to this practice who we much clearly remember and honor. (II Timothy 2:8) Jesus Christ was truly raised from the dead. This is our gospel. His life and death are worth celebrating and sharing.