venerating (not worship) our ancestors

The Rite:

 

Every year, during the Lunar New Year, there will be Masses around the churches in Malaysia for Chinese Catholics. Apart from the usual liturgy for the Mass, several churches will include the Rite of Commemoration of Ancestors. Most of the churches in Penang did this during the CNY eve Mass.

 

An ancestral table will be set up at the side next to the altar, where a ‘Ancestral Tablet’ was placed on the table.

 

This Rite had been a source of controversy all the time as there were differing views that it should or should not be allowed.

 

Many priests do allow the Rite. In the beginning, it was done after the post-communion prayer but as more people complained that it should not be part of the liturgy, now it was done after the final blessing and dismissal.

 

The Rite of Commemoration of Ancestors began with intercessory prayers, where the first few prayers were directed at the ancestors, departed family, relatives and friends.

 

Next to the main altar, a table will be set up, where the ancestral tablet is placed there.

 

After the prayers, the altar boys light up three joss-stick and hand them over to the celebrant. On behalf of the congregation, the celebrant raises the joss-sticks with both hands to the height of his forehead, as a sign of honoring the ancestors. Then he place the joss-sticks into the holder, which is placed a the table (where the ancestral tablet is – let's just refer to it as 'the ancestral table').

 

The congregation is then called to bow three times to the ancestral tablet.

 

This is followed by the offering of gifts. All the gifts offered are symbolic in meaning.

 

Two baskets of flowers, symbolize love for ancestors. Three cups of wine to symbolize remembrance to ancestors, and two tray of fruits to symbolize admiration for ancestors.

 

These are the three basic gifts but in some parishes they also add some other gifts like red candles to symbolize hope and peace, ‘Nian gao’ (a kind of Lunar New Year sticky cake) to symbolize unity and fellowship.
 

Mandarin oranges, a must-have during Lunar New Year, are then bless and pray over. The oranges symbolize peace, happiness and prosperity.

 

Then came the New Year Greetings. Congregation were called to kneel and bow three times as a sign of worship and thanksgiving to God. They then stand and first, bowed to the celebrant and then to each other.

 

Finally, they came forward in line to receive ‘Angpow’ (red packet filled with cash) from the celebrant and the blessed orange from the wardens.

 

In some parishes there will be a lion dance performance and letting off of fire-crackers, after the whole thing is over.

 

The Rite of Commemoration of Ancestors had been approved by Pope Pius XII in 1939. This 1939 instruction, is known as “Plane compertum est” . It declared that rituals performed on the occasion of funerals or commemoration for the dead are conducted to demonstrate honour and respect to the ancestors.

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my say/view:

 

1. 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.

 

2. On December 8, 1939, the Congregation for the Propagation of the Faith issued a decree allowing Catholics to participate in ancestors’ veneration.

 

3. This 1939 instruction, known as “Plane compertum est” was approved by Pope Pius XII. It declared that 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…”

 

4. Vatican II (1962 – 1965) called for the recognition of the native genius of each and every culture throughout the world as expressed through their indigenous traditions. It went beyond simply permitting Catholics to participate in native traditions, such as is allowed in “Plane compertum est” for Chinese ancestral rites:

– The Decree on the Missionary Activity of the Church “Ad Gentes”, for instance, advised native Catholics to imbue their national treasures with the Christian message.

– The Constitution on the Sacred Liturgy “Sacrosanctum Concilium” called for the creation of new rites within the Catholic Church to express clearly the view of a particular race or culture. (“Inculturation” is the term used to describe these processes.)

 

5. On July 18-19, 1964, seven Chinese bishops in Taiwan, had an official meeting with Mgr. Joseph Caprio, Pronuncio, and unanimously agreed to issue the following instructions on Ancestors’ Veneration:

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.

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.

 

Taken from:

The Chinese Rites Controversy, which began in seventeenth century China and largely concerned disagreement amongst Catholic missionary orders as to whether or not participation in ancestor veneration and Confucian rituals should be permitted by the Church, concluded in 1742 with the bull Ex quo singulari which ruled against Catholics taking part in these rites. However, the Church rescinded this decision in 1939 when Plane compertum est allowed such participation by Catholics of Chinese ancestry. Subsequently, in 1974 the Chinese Bishops' Conference in Taipei, Taiwan approved the "Proposed Catholic Ancestor Memorial Liturgy" in which ancestor veneration became an integral part of Chinese Catholic life. Through extensive library research I trace the history of these developments until 1939. After this date, I attempt to construct the history of the performance of the ritual by Catholics mainly in Taiwan and the United States–as well as to reflect on the meaning of the rite in the Catholic context–primarily through interviews and correspondence with Catholic scholars, clergy and parishioners, recorded personal observation of five such ancestor memorial services, and by a survey. I conclude that the ultimate creation and performance of the ancestor memorial liturgy by the Catholic Church is the practical realization of the ideal to renew attempts at worldwide inculturation as set forth during Vatican II in the 1960s.