編撰者簡介..................................................................................... 6
封面圖案解說..................................................................................7
序 ----- 曾慶文神父.................................................................... 10
李亮神父.......................................................................12
古匡昌老師.................................................................... 18
陳欣雨博士................................................................... 22
謝明光博士................................................................... 26
王雪迎博士....................................................................30
前言............................................................................................. 34
梵蒂岡第二屆大公會議 --- 教會的新里程碑................................... 41
敬祖在宗教祭禮的位置..................................................................51
中西傳統文化與教會傳統文化........................................................81
孝 --- 中國傳統孝的教育與西方對孝的觀念.................................. 121
婚禮儀式與敬祖傳統....................................................................134
中國傳統民俗習慣....................................................................... 155
從墓園、墓地的設計和安排反映傳統文化的特色..........................176
天主教教會對火葬的訓令顯示禮儀、禮節的統一性..................... 200
「敬祖」在長達三百年的中國禮儀之爭的焦點............................224
死亡與離別的面面觀................................................................... 243
喪禮禮節的目的.......................................................................... 256
因翻譯和使用不適當詞彙而產生的誤會....................................... 322
迷信與忌諱在日常生活的影響......................................................359
魂與魄.........................................................................................377
共融--- 未來的挑戰......................................................................388
結語............................................................................................395
參考資料.................................................................................... 412
文中提及的部份人物簡介............................................................ 438
訪談及筆者觀察記錄................................................................... 459
前輩/ 同儕意見
--- 周永權.................................................................................... 461
--- 盧婉卿....................................................................................462
致謝........................................................................................... 463
收入分配....................................................................................466
版權頁........................................................................................ 468

Local access dig.pdf. [Tsang-Jingzu.pdf]

Chinese practices related to ancestors have long been the subject of conflicting interpretations. These practices are rooted in the lived experience of practitioners, and therefore need to be considered as embodied expressions of the quest for existential meaning. For practitioners, the achievement of existential meaning requires the inclusion, implication and mediation of the ancestors. When gestures in ancestor rites are analysed from this perspective it is possible to appreciate their essence as constitutive of 'ancestor religion'. This book uses an inquisitive method that investigates the discrepancies between foreign and local explanations, and proposes another hermeneutic framework for ancestor related praxes.--OCLC note.

Rites Controversy: An Illustration of Power Relations in InterpretationConclusion; Chapter 4: "Our" Perspective: The Indigenous Explanation of Ancestor Rites; Introduction; Church- or Christian-Related Native Responses; Chinese Catholic Converts' Contribution to the Rites Controversy; The Sacrifices Were Not Religious; A Lexicology; Apologetics; The Historical Impact of Chinese Converts' Writings; 祭天敬祖: A Chinese Catholic Response to a Crucial Point in the Rites Controversy; Protestant Responses to Ancestor Rites; Awareness of the Problem; Historical Development.

Intro; Preface; Acknowledgments; Contents; Chapter 1: Introduction: Are Ancestors a Problem?; Chapter 2: The Hermeneutic Challenge of Ancestor- Related Practices; Introduction; Conceptual Issues; Hermeneutics; Why Hermeneutics?; Ad hoc or Implicit Hermeneutics; Nicolas Standaert's Hermeneutics of Cultural Encounters; Ancestors; Plural Naming of the Celebrated Remembrance of the Dead; Ancestor Rites; Ancestor Ritual; Ancestor Worship: Ancestor Cult or Ancestor Veneration?; Traditional Religion? Why Not Ancestor Religion ... ; Built-In Structure of Ancestor Rites; Three Interpretative Ingredients.

Interpretation of Ancestor Rituals and Tradition Interpretation and Power; Salvation/Wholeness/Integrity; Conclusion; Chapter 3: The Conflict of Interpretation of Chinese Ancestor Rites; Introduction; Stages of Encounter between Christianity and Chinese Culture; Early Chinese Christianity and the Problem of Ancestor Rites; Ancestor Rites in the Stories of Christian Visitors to the Yuan Dynasty; Matteo Ricci's Perception and Appraisal of Ancestor Rites; Information Related to Ancestor Rites; The Methodological Ground of Ricci's Appraisal of Ancestor Rites.

Concluding Summary of Ricci's Appraisal of Ancestor Rites: One of the Points of the Chinese Rites Controversy; Sinology and the Quest for the Meaning of Chinese Ancestor Rites; An Interpretation in View of Mission; Ancestor Rites: An Attraction for Human Sciences; A Practical Answer to a Theoretical Problem; The Methodological Contribution; The Protestants' Assessment of and Responses to Ancestor Rites; Power Relations and the Appraisal of Ancestor Rites; Political and Institutional Power Relations; Conceptual and Ideological Conditioning.

A Three-Step Pattern in Indigenized Christian Responses-The Three-Step Structure at Work; Concluding Observations on the Protestant Indigenous Response; The Academic Environment; The Core of Chinese Religion (s); Chinese Mainland Scholars' Responses to Foreign Assessments of Ancestor Rituals; Direct Responses; Indirect Responses; A Critical Enrichment of Foreign Interpretations; Concluding Summary of Chinese Indigenous Responses; Chapter 5: Existential Practical Hermeneutics of Ancestor Religion; Introduction; Why Practical or Existential Hermeneutics?--[See OCLC #1020790434]

Citation:
023R ZKW 230.2 (Xu 425) [c] [cf. Xu 106] [ECCP 317a, cf. B 554] ms., Xu Guangqi, Pi Shishi zhuwang 闢釋氏諸妄, 17 ff. (9/20); slightly different from the copy produced in WXXB 2.617-652; additional section Bian bufeng zuxian shuo 辨不奉祖先說 (ff.16b5-17a3), refuting the accusation that Christians do not honor their ancestors-- Cf. Adrian Dudink, "The Zikawei Collection" in Sino-Western Cultural Relations Journal XVIII (1996)), p. 15

In volume 1 of: Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For complete contents see: Standaert, Nicolas, Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻. For a description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996), or see individual records.

Contents:
1. Nestorians in China: the first period: 635 A.D.-845 A.D. -- 2. Nestorians and Catholics in China: 845-1368. -- 3. European merchants, adventurers: colonizers and missionaries go East, 1495-1583. -- 4. The Jesuits establish missions in mainland China: 1580-1610. – 5. Catholic missions in mainland China: 1610-1722. -- 5. The Chinese Rites controversy: a question of method? 1643-1842. -- 7. The Twentieth Century: the Church reevaluates the 1742 bull Ex quo singulari. – 8. The evolution of the performance of the Chinese and Chinese American Catholic ancestor memorial service. 9. The ancestor memorial service flourishes throughout the United States. 10. Conclusion: a sacred and universal ceremony?
Appendices: I. Sample cover letter and survey. II. Initial interview questionnaire. III Ancestor memorial liturgies. IV. 1983 Hsin Chu, Taiwan funerary narrative.