Archdiocese of Singapore
L I T U R G Y C O M M I S S I O N
31, Victoria Street – Singapore 177997
N° 7 B U L L E T I N
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The Liturgy Commission has felt it necessary to send you these few notes on the Chinese Rites, because of the many queries it has received on this matter and because of the constant questioning faced by confessors. As we all know, many “old” Catholics as well as new converts, whose family members are mostly non-Catholics, are still quite confused about what they can do or should not do on the occasion of Chinese funerals and/or on the commemoration of ancestors.
The following document has been kindly passed on to us by Rev. Fr. Paul Tong:
ANCESTORS’ VENERATION
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.
Direction given in the confessional
Instruction is given here in the form of an answer given to a concrete question asked by the penitent. Unless there is a question of an act of religious worship evil in itself, the confessor will help the penitent to form his/her conscience, without imposing his personal opinion.
Our general attitude should be one of tolerance, giving the benefit of the doubt at all times. In general, we should allow the greatest liberty to immemorial customs, without being captious over minutiae. The Church is too well known and established to be confused with superstition”.
MORE perhaps could be said about those Chinese rites and the difficulties encountered by priests, catechists and our people in general. Let the Liturgy Commission know about your experiences, difficulties and questions – and also about the solutions you might have offered.
As you may remember, together with the problems of Chinese Rites, there was a controversy about Indian Rites.
You have seen what our Indian Catholics do sometimes: - walking several times around the coffin / hearse before leaving the deceased’s house. – pouring milk and slaughtering a cockerel on the grave, etc… Questioned on the meaning of these rituals he was performing over a new grave, a man replied: “That’s what we must do”, but he could not explain why. The fact that often those rituals are performed out of the celebrant’s sight shows that the people themselves suspect there could be something not entirely right with what they do... Hindu practice? Super- stition?... Could anyone answer that, or give more examples?
Since we are on this topic, how about the Eurasians and the glass of water they keep for seven days after someone’s death? Superstition? Misguided belief?...
In general, there must a distinction between what is, on the one hand, immemorial custom and accepted social behaviour, and, on the other hand, what is plain, unacceptable superstition. Please, give us your opinion on where to draw the dividing line, for the sake of enlightening our – often ignorant – people.
Liturgy Commission, July 2003
Archdiocese of Singapore