Is it true that the Bible prohibits honoring the dead? How preposterous!

From another Apologist site:

"No Contact with the dead"

Sometimes Fundamentalists object to asking our fellow Christians in heaven to pray for us by declaring that God has forbidden contact with the dead in passages such as Deuteronomy 18:10–11. In fact, he has not, because he at times has given it—for example, when he had Moses and Elijah appear with Christ to the disciples on the Mount of Transfiguration (Matt. 17:3). What God has forbidden is necromantic practice of conjuring up spirits. "There shall not be found among you any one who burns his son or his daughter as an offering, any one who practices divination, a soothsayer, or an augur, or a sorcerer, or a charmer, or a medium, or a wizard, or a necromancer. . . . For these nations, which you are about to dispossess, give heed to soothsayers and to diviners; but as for you, the Lord your God has not allowed you so to do. The Lord your God will raise up for you a prophet like me from among you, from your brethren—him you shall heed" (Deut. 18:10–15).

God thus indicates that one is not to conjure the dead for purposes of gaining information; one is to look to God’s prophets instead. Thus one is not to hold a seance. But anyone with an ounce of common sense can discern the vast qualitative difference between holding a seance to have the dead speak through you and a son humbly saying at his mother’s grave, "Mom, please pray to Jesus for me; I’m having a real problem right now." The difference between the two is the difference between night and day. One is an occult practice bent on getting secret information; the other is a humble request for a loved one to pray to God on one’s behalf.

"Directly to Jesus"

Some may grant that the previous objections to asking the dead for their intercession do not work and may even grant that the practice is permissible in theory, yet they may question it on other grounds, asking why one would want to ask the dead to pray for one. "Why not pray directly to Jesus?" they ask.

The answer is: "Of course one should pray directly to Jesus!" But that does not mean it is not also a good thing to ask others to pray for one as well. Ultimately, the "go-directly-to-Jesus" objection boomerangs back on the one who makes it: Why should we ask any Christian, in heaven or on earth, to pray for us when we can ask Jesus directly? If the mere fact that we can go straight to Jesus proved that we should ask no Christian in heaven to pray for us then it would also prove that we should ask no Christian on earth to pray for us.

Praying for each other is simply part of what Christians do. As we saw, in 1 Timothy 2:1–4, Paul strongly encouraged Christians to intercede for many different things, and that passage is by no means unique in his writings. Elsewhere Paul directly asks others to pray for him (Rom. 15:30–32, Eph. 6:18–20, Col. 4:3, 1 Thess. 5:25, 2 Thess. 3:1), and he assured them that he was praying for them as well (2 Thess. 1:11). Most fundamentally, Jesus himself required us to pray for others, and not only for those who asked us to do so (Matt. 5:44).

Since the practice of asking others to pray for us is so highly recommended in Scripture, it cannot be regarded as superfluous on the grounds that one can go directly to Jesus. The New Testament would not recommend it if there were not benefits coming from it. Jesus regularly supplied for one person based on another person’s faith (e.g., Matt. 8:13, 15:28, 17:15–18, Mark 9:17–29, Luke 8:49–55). And it goes without saying that those in heaven, being free of the body and the distractions of this life, have even greater confidence and devotion to God than anyone on earth.

Also, God answers in particular the prayers of the righteous. James declares: "The prayer of a righteous man has great power in its effects. Elijah was a man of like nature with ourselves and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again and the heaven gave rain, and the earth brought forth its fruit" (Jas. 5:16–18). Yet those Christians in heaven are more righteous, since they have been made perfect to stand in God’s presence (Heb. 12:22-23), than anyone on earth, meaning their prayers would be even more efficacious.

Having others praying for us thus is a good thing, not something to be despised or set aside. Of course, we should pray directly to Christ with every pressing need we have (cf. John 14:13–14). But this does not mean that we should not also ask our fellow Christians, including those in heaven, to pray with us.

In addition to our prayers directly to God and Jesus (which are absolutely essential to the Christian life), there are abundant reasons to ask our fellow Christians in heaven to pray for us. The Bible indicates that they are aware of our prayers, that they intercede for us, and that their prayers are effective (else they would not be offered). It is only narrow-mindedness that suggests we should refrain from asking our fellow Christians in heaven to do what we already know them to be anxious and capable of doing.

In Heaven and On Earth

The Bible directs us to invoke those in heaven and ask them to pray with us. Thus in Psalms 103, we pray, "Bless the Lord, O you his angels, you mighty ones who do his word, hearkening to the voice of his word! Bless the Lord, all his hosts, his ministers that do his will!" (Ps. 103:20-21). And in Psalms 148 we pray, "Praise the Lord! Praise the Lord from the heavens, praise him in the heights! Praise him, all his angels, praise him, all his host!" (Ps. 148:1-2).

Not only do those in heaven pray with us, they also pray for us. In the book of Revelation, we read: "[An] angel came and stood at the altar [in heaven] with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God" (Rev. 8:3-4).

And those in heaven who offer to God our prayers aren’t just angels, but humans as well. John sees that "the twenty-four elders [the leaders of the people of God in heaven] fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints" (Rev. 5:8). The simple fact is, as this passage shows: The saints in heaven offer to God the prayers of the saints on earth.

Singapore: Christian Church Instructions on Chinese Ancestral Ceremonies

Excerpted From the church in Singapore:

ANCESTORS’ VENERATION

Ancestors’ veneration refers to those rituals that are performed in order to express honour or respect for the deceased by the family members.

In those rituals, filial piety is, and always has been, at least to some extent, the motivating factor.

Rituals performed on the occasion of funerals or commemoration for the dead are conducted to demonstrate honour and respect to the ancestors. It also stated, as a general acknowledgement: “Today, it is clear that, in the East, some ceremonies, although of great antiquity and originally connected with pagan rites, nowadays, on account of changing customs and ways of thinking, have come to have a merely social significance, out of respect for one’s ancestors…”

On July 18-19, 1964, seven Chinese bishops in Taiwan unanimously agreed to issue the following instructions on Ancestors’ Veneration:

In remembrance of the deceased, the setting up of a tablet (bearing his name without the addition of superstitious inscriptions) by the family members is no longer forbidden.

It is allowed to bow or prostrate in front of the ancestor tablet, photograph or coffin.

Offering of fruits or food in front of the ancestor tablet or at the grave is no longer forbidden.

Burning of joss papers for the deceased is forbidden, because of its superstitious character.

6. Based on these instructions, liturgical texts, known as the “Proposed Catholic Ancestor Memorial Liturgy for Church and Family use” were issued by the Chinese Bishops’ Conference in Taipei, Taiwan, on December 29, 1974. These liturgical texts combined Catholic tradition with ancestor veneration.

These texts are probably available in Singapore in Chinese. A proper English translation of them should be made, for a wider use in our churches…

From the Liturgy Commission of Hongkong (thanks to Fr. Henry Siew), here is how the Memorial Rites for Ancestors are conducted (according to liturgical books published):

- Such memorial services can be held on All Souls, Quing Ming Day, Lunar New Year, after the Mass.

- An appropriate table is set up, with a Crucifix, an ancestors’ tablet, fresh flowers, candles & incense bowl.

All bow once to the ancestors’ tablet at the beginning of the rites.

The main celebrant or the head of the family gives instruction on the meaning of the remembrance.

Intercessory prayers.

Offering of gifts: flowers, fruits, wine.

Offering of incense. If the group is small, all participants will offer incense in order of seniority.

Final prayer.

The whole assembly offers three bows.

A document from the Office of the Apostolic Visitor, Singapore, dated 4th Nov. 1958: “Propositions and Directives regarding the recent Instructions on the Sd. Congregation of the Propagation of the Faith on the Subject of Chinese Rites”, gives a summary of the Chinese Rites controversy and its solution.

Although pre-Vatican II, the guidelines it gave then are still relevant today. For example:

“Aims of the Church’s change of attitude regarding the Chinese Rites:

- To make known the attitude of the Catholic Church, which is one of understanding and interest towards all human cultures, provided that their manifestation be not intrinsically evil.

- To show, in a tangible way, that Catholics have a respect for traditions and preserve their civic and social qualities, the deficiency of which would be an obstacle to conversions.

- To facilitate the admission of converts into the Catholic Church, by permitting them

a. to observe family rites (for example, showing marks of respect to ancestors) so as not to break their ties with their family and relations.

b. to participate in social ceremonies (for example, on the occasion of a funeral) so as not to isolate themselves from the community to which they belong.

Those who have the charge of souls will examine how far the changing customs and ways of thinking have affected the individuals, families and ethnic groups that depend upon their priestly ministry, so as to be in a position to instruct them in conformity with the Church’s teaching. In carrying out this enquiry, it will be necessary to bear in mind that:

The older generation of Christians, brought up in the old discipline, are not the best judges in this matter.

A great diversity in the appreciation of the religious content of the Rites and Ceremonies can be encountered in one and the same family. This appreciation varies even further according to the different provinces of China from which the faithful originally came, and according to the education they have received.

On account of the pastoral ministry of the priest and because of his incompetence in this matter, those questioned may easily believe that it is their duty to reply that the rites are tainted with superstitious practices.

The best opportunity to clarify doubts on these matters is through the confessional and in the course of religious instruction.

Religious Instruction

General instruction in the principles which have guided the Church in her attitude towards the Chinese Rites and Ceremonies. These principles are those of esteem, understanding and sympathy for the traditions and customs of every country, provided they are not bad in themselves. Thus the Church has not the slightest intention or desire of pressing the faithful to “change their ceremonies, rites and customs, as long as they are not manifestly contrary to faith or good morals.”

Particular instruction on such and such a ceremony, whether permitted or forbidden. This teaching must be given in accordance with the mentality of those present on the subject of the religious content of the ceremonies (e.g.: presence of Buddhist monks or Taoist ministers at funerals).

If necessary, these points of moral theology must be clearly explained:

– Superstitious practices and vain observances.

– Active and passive participation.

– The necessity for the participant to make his/her position clear in order to avoid giving scandal.

Why this blog is being created... To understand the Importance of Chinese Ancestral Ceremonies

The blog is a direct response to http://exposingchineseancestorworship.blogspot.com/ and the book, Exposing Chinese Ancestor Worship.

As Christians and Chinese, it is important to understand the historical and modern context of Chinese Ancestor Worship. Moreover, it is important to refute the out-of-context scripture readings used by "Exposing Chinese Ancestor Worship."

From Christian apologists, Paul Flanagan and Robert Schihl,

"Praying for the Dead

Christians from the earliest centuries have expressed their communion with those who have died by praying for the dead.

Inscriptions in the Roman catacombs indicate that the early Christians honored and prayed for their deceased relatives and friends.

Tertullian (211)

Wrote that Christians offered prayer and the Eucharist for the deceased on the anniversaries of their death.

St. Augustine (354 - 430)

Neither are the souls of the pious dead separated from the Church, which even now is the Kingdom of Christ. Otherwise there would be no remembrance of them at the altar of God in the communication of the Body of Christ.

Rom 6:3-4

Or are you unaware that we who were baptized into Christ Jesus were baptized into his death? We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life.

Col 2:12

You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead.

The early Christians, in praying for their dead were expressing their belief that departed brothers and sisters underwent a purification after death ("purgatory"). Their prayers were prayers that God would have mercy on them during this time of healing and purification.

The Bible directs us to invoke those in heaven and ask them to pray with us. Thus in Psalms 103, we pray, "Bless the Lord, O you his angels, you mighty ones who do his word, hearkening to the voice of his word! Bless the Lord, all his hosts, his ministers that do his will!" (Ps. 103:20-21). And in Psalms 148 we pray, "Praise the Lord! Praise the Lord from the heavens, praise him in the heights! Praise him, all his angels, praise him, all his host!" (Ps. 148:1-2).

Not only do those in heaven pray with us, they also pray for us. In the book of Revelation, we read: "[An] angel came and stood at the altar [in heaven] with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God" (Rev. 8:3-4).

And those in heaven who offer to God our prayers aren’t just angels, but humans as well. John sees that "the twenty-four elders [the leaders of the people of God in heaven] fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints" (Rev. 5:8). The simple fact is, as this passage shows: The saints in heaven offer to God the prayers of the saints on earth. "