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.
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