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全部區域 > 神學 > 信理與神學 > 敬祖與火葬

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作者 內容

edward


Posted -
2001/6/8 下午 06:55:53

教會對火葬立場的轉變,是否反映了教義的改變?

教會對中國教友「敬祖」立場的轉變,是否反映了教義的轉變?

Cissie


Posted -
2001/6/12 上午 09:36:30

基督教方面好像沒有這寬度。他們堅持不能祭祖。

francishn


Posted -
2002/1/18 下午 10:30:57

“身体发肤受诸父母未敢损伤”难道指的是已逝的人?而不是要人更加爱惜自己的生命?古圣雅各的死是归到其先祖的行列,至于肉身并不能阻挡其灵魂回归父家,那么土葬火葬又有什么区别?

Ignatius


Posted -
2002/1/19 下午 01:50:54

基督教中不是所有教會都反對祭祖的,如我所屬的聖公會,對祭祖的觀點較寬容。

Mitrophanes


Posted -
2004/1/3 下午 07:28:55

問的好阿
另外類似的問題還有很多呢
第一次神聖普世大公會議所制訂的法典明文禁止在主日下跪。而如今天主教的彌撒經書總論又叫人在每臺彌撒的某些時刻都要跪。
第七次神聖普世大公會議所制法典規定﹐若有主教在祝聖新堂時不使用聖髑﹐十字﹐聖像﹐當受絕罰。再看看今日香港的天主堂﹖﹖﹖﹗﹗﹗
對于這些改變又有什麼解釋呢﹖

edward


Posted -
2004/8/31 下午 05:59:56

不知在香港有沒有這本書呢?

《Collectanea S. Congregationis de Propaganda Fide seu Decreta, instructiones, rescripta pro apostolicis missionibus》

edward


Posted -
2004/8/31 下午 06:17:12

米兄所引述的,是否尼西亞大公會議以下的法規?

Canon 20 - Since there are some who kneel on Sunday and during the season of Pentecost, this holy synod decrees that, so that the same observances may be maintained in every diocese, one should offer one's prayers to the Lord standing.

東正教的弟兄們是否普遍的,在主日而不僅在復活期內,於整個禮儀中,完全站立而不下跪的?

(撮錄自Greek Orthodox Archdiocese of Australia的網頁)

... This is the most precious and sacred moment of the entire Divine Liturgy. All the people kneel, unless kneeling is not appropriate for the season, while the Priest asks the Holy Spirit to change the bread and wine into the Body and Blood of Jesus Christ ....

而在以下網頁中:

At this point, it should be made clear that gestures and attitudes in the Church are the expressions of personal feelings. For this reason individual expressions remain with the individual and are not firmly regulated for each and every case. Orthodox Christians may cross themselves, kneel, venerate an icon, or stand depending upon their personal feelings during the Liturgy. With regards to kneeling in the Church, Church history and Orthodox tradition tell us that at the beginning of Christianity everyone participated in the Liturgy daily, not on Sundays only. During the daily Liturgies they knelt, but not on Sundays. The First Ecumenical Council in 325 A.D. decreed that Sunday is the great day dedicated to the Resurrection of Our Lord, and Christians should pray standing and not kneeling. However, the general practice during the following centuries was for participants at Liturgy to kneel at least during the consecration of the Holy Gifts, when the choir sings: We praise You..." and during the Lord's Prayer. The church especially prohibits kneeling from Easter to Pentecost; this is a season of great joy and happiness.

而在Ukrainian Orthodox Church in US的網頁中:

the custom of kneeling at various parts of the Services has developed somewhat haphazzardly in this country. Sometimes it is based upon the memory of what was done in the local area of the country of origin of a particular parish, other times upon the dictates of the eparchial bishop or local priest. I dare say, that often one will find "westernizations" which have slipped into some local parish customs. I often tell my parishioners who ask the same question, when in doubt, STAND! the Orthodox Christian prays standing before the Lord (Mark 11:25), with arms down by his sides. Kneeling, accompanied by prostrations, is prescribed during the periods of fasting (especially during the Great Lenten Period) and only at certain times. A form of kneeling/prostration is customary at the point of the Epiclesis (after the words of institution) during the Divine Liturgy at any time of year. You will also find that some people/clergy in some parishes kneel at the Our Father. Kneeling is never permitted after the reception of the Holy Eucharist nor during the Paschal Season (from Easter through to Pentecost), and we always stand when Christ's body is among the people during communion even if we are not among those receiving.

... "so that the same observances may be maintained in every diocese" ...

要認清大公會議的禮儀規範與教義準則,何者為不可變,何者為可變,需要的似乎不僅是記憶,亦需要一份謙遜和尊重。

edward


Posted -
2004/8/31 下午 07:31:57

第二次尼西亞大公會議的第七條法規:

Canon 7 - The divine apostle Paul said: The sins of some people are manifest, those of others appear later. Some sins take the front rank but others follow in their footsteps. Thus in the train of the impious heresy of the defamers of Christians, many other impieties appeared. Just as those heretics removed the sight of venerable icons from the church, they also abandoned other customs, which should now be renewed and which should be in vigour in virtue of both written and unwritten legislation. Therefore we decree that in venerable churches consecrated without relics of the holy martyrs, the installation of relics should take place along with the usual prayers. And if in future any bishop is found out consecrating a church without relics, let him be deposed as someone who has flouted the ecclesiastical traditions.

所以,若按照該次大公會議的條文,祝聖教堂,應該使用殉道者的聖髑。

edward


Posted -
2004/9/1 下午 06:35:43

按照《羅馬彌撒經書總論》,第302條:

將聖髑(包括非殉道者的聖髑在內)安放在要舉行奉獻禮之祭台下的做法,宜予以保留。但應審慎確定這些聖髑的真確性。

按《天主教法典》:

Canon 1237
§1. Fixed altars must be dedicated, and movable altars must be dedicated or blessed, according to the rites prescribed in the liturgical books.
§2. The ancient tradition of placing relics of martyrs or other saints under a fixed altar is to be preserved, according to the norms given in the liturgical books.

mitrophanes


Posted -
2004/10/5 下午 09:07:51

爱德华兄:
对于您的问题,仅回答如次:
1,在义理和实践之间存在差距,相信是任何一个宗教中都不可避免而有的现象。在下完全承认,在今日的正教会中,往往存在“实践”不符合“正道”(ORTHOPRAXIA)的现象,在主日下跪就是其中之一。
但是,不论是在个人的经验中,还是在您所提供的网路资料中,我所能得出的结论无外乎:A,按照圣传和法典,主日是不应该下跪的。B,现在在很多正教堂区和地区,有主日下跪的习惯。C,对于这样的习惯,在牧灵实践上应该予以尊重。
但是,须知正教会从来未有颁布“新法典”来否认,替代,或者更新七次神圣普世大公会议之教导以及圣教父之共许的做法,如果有任何主教或者主教会议如此做,他们的决议是“自然地”无效的。在实践上许多神职和教友“不正规”是一回事,在理论上向圣传“造反”则是另外一回事了。
如今的罗马天主教弥撒经书总论中命令天主教徒在任何时期的弥撒中的某些时刻下跪,则是以很正式的方式,以具备法律效力的行政命令在全世界拉丁礼的天主教中造第一次神圣普世大公会议的反了。这岂可于正教会中某些堂区“不规范”的情形同日而语。

mitrophanes


Posted -
2004/10/5 下午 09:10:19

2,今日以及历史上的正教会,确实始终遵守第七次神圣普世大公会议的法典,在祝圣祭台的时候,一定是以殉道者的圣髑奉安于祭台中央的“圣海”中的,至于其他非殉道者的圣髑,可以以适当的方式供奉于祭台上或者至圣所内的其他地方。

edward


Posted -
2004/10/6 下午 08:12:16

然而問題是在於:在基督徒歷史的首個千年中,東西方所共認的大公會議,就只得那麼幾次。

有些問題,總得找辦法去解決吧?

羅馬教會的思維是:教義必須持守,但純綷紀律和制度的問題,則大有適應的餘地。

mitrophanes


Posted -
2004/10/8 下午 10:15:17

其实,主日不可下跪,在正教会的礼仪中是有一个例外的,可惜这里的诸位没有一个将这个小辫子揪出来批判,哈哈哈。
那就是若在主日举行神品奥秘,则受品人必然是要跪受的。而且这个“跪受”德行动,不仅仅礼规有明确的规定,教父们也多有论述。例如雅典首位主教圣迪奥尼西就在他论圣事的著作中讨论过跪受神品的密意。可见欲领大品,是不可不跪的。
但是第一次神圣普世大公会议又没有指出主日不可下跪是否可以有例外。同样根据圣传,亦没有不可以在主日授受神品的说法。这里的矛盾究竟如何解释,还要请方家赐教了。


(此外,在正教会内主日举行忏悔奥秘,念赦罪经的时候,忏悔者照例是不用下跪的。至于在某些堂区的某些信徒,习惯每次跪下接受赦罪,很多神父也就听之任之了。倒是有一次在一个修道院(是主日),看见一位很“认真”的神师,将已经跪下的教友一把拖起来才念赦罪经的。)

(又,五旬节下午的晚课诵念“七篇祝文”的时候应该下跪,是因为第九时课为一日<礼仪日>之终,晚课为一日之始,故此礼仪虽然举行于主日下午,甚至有时候被提前于上午举行,但是其性质是属于周一的礼仪了)

julia


Posted -
2004/11/22 下午 06:14:54

有沒有人可以請教, 為何以往不可火葬? 如何去理「教會准許火葬,只要火葬並非對身體復活的信仰表示爭議。」的意思?
教會是根據聖傳還是聖經去認為火葬是不適宜的?

小寶 gary


Posted -
2004/11/26 上午 10:05:06

梵二前教會確有明文規定禁止火葬,因為當時認為亡者遺體曾是基督的肢體,聖神的宮殿。火葬會使放棄肉身的復活,把人看成一團物質。1886年聖職部回覆有關火葬的問題曾予以否定(參考教會訓導文獻3188條)1926年聖職部以更堅決的字眼反對火葬(參考教會訓導文獻3680條)。

梵二後,教會對火葬的觀點不再重視遺體從墳墓走出來,而更重視保祿宗徒的教導:復活起來的是不可朽壞的...屬神的身體。(格前15:42,44)。

既然火葬不會場改變我們對肉身復活的盼望,也與物質無關,而人為本的精神使這法律有可改變的地方。

天主教法典1176條第三項給了我們清楚的指引:教會竭力推薦埋葬屍體的優良習慣,但不禁止火葬,惟不得為反對基督教義而選擇火葬。

轉載自吳智勳神父《基本倫理神學》p.39-40

edward


Posted -
2004/11/27 上午 12:23:08

小寶兄:

小弟家中那本吳神父大作裡的用詞,與閣下所轉載的稍有不同。不知是否版本上的差異?小弟的是2002年3月的再版。

至於吳神父所引的教廷覆文,其實只是全文的首一段。當中第二段亦聲明火葬不屬絕對惡(absolute mala)的行為。茲將其臚到出來,供大家參考:

「這(火葬的)風俗,是野蠻人的風俗;這不僅與期督徒的生活,而且即與常人對亡者遺體的尊敬以及與教會自古的傳統(紀律)完全杆格不入;但(時至今日),即在公教會中,也有不少人,毫無遲疑地頌揚這火葬的風俗,作為今日科學進步,保衛健康的衛生措施……為此,我們應該教訓基督信徒,說:這種稱頌火葬的陰謀,實在是和那帶有基督名號的人們作對;因為它使基督徒,逐漸遺忘死亡,拋棄死人(肉身)復活的希望而為物質主義舖路。

雖然如此,火葬本身,不是絕對惡的;因此,在特殊情況之下,由於一定嚴重的公益理由,可以准予施行,而且事實上,即已予以施行。可是誰都會看到:誰若普遍地,且作為一種常規,竭力贊成火葬,推行火葬(風俗),那是不虔敬的一種惡表,因此,不得不嚴予禁止。」

須留意:當時教廷是針對某些社團的唯物主義世界觀而反對火葬。

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