Chinese etiquette education!!!

Regarding the funeral rites of emperors and kings of all ages, there are extremely rich records in the literature of all ages. From the Qin Dynasty to the Qing Dynasty, the funeral of emperors and members of the royal family became more and more complicated and ostentatious, and the rites and ceremonies were well documented and sweated out. Limited to space, only choose the late feudal society of the two dynasties - Ming, Qing period of the emperor's funeral rites, as a typical illustration and generalization, to represent the whole feudal period of the emperor's funeral rites. </P><P> Ming dynasty emperor funeral rites, also known as the big funeral rites. The entire mourning process, can be divided into three major parts of the posthumous edict, the Ministry of discussion and ritual note.

The emperor of the Qing dynasty funeral rites, basically inherited the Ming system, but combined with some of the customs and habits of the Manchu and ancient ceremonies in the system.

The day of the emperor's death, the halogen book, the great driving all set up.

After the coffin, the Emperor's Zi Gong will be placed in the Qianqing official Wang, Baylor, Prince, Gong, Princess, Fujin and other senior aristocrats to go home for fasting, the government ministries and ministers and officials to this Yamen dormitory in the collective accommodation fasting, not allowed to go home. As for the loose officials, gathered at the noon gate fasting accommodation. After the expiration of the fasting period, the king of the following civil and military officials are not allowed to make music, prohibit the funeral and marriage activities. In the capital of the military and civilian people in twenty-seven days to take off the crown tassel, dress onyx, one month is not allowed to marry, one hundred days are not allowed to make music (i.e., any form of cultural and recreational activities; mainly refers to the cultural and artistic performances), forty-nine days are not allowed to slaughter, twenty-seven days are not allowed to engage in prayers and report the sacrifices. Before the service was removed, document tickets were to be written in blue pen, and all documents were printed in blue ink. The capital since the day of the great mourning, all the temples and temples ringing bells 30,000 times. The next day, to be held in front of Tiananmen Square to award the posthumous ceremony.

Funeral

Far from ancient times, the funeral is extremely simple, mausoleum no mound establishment. With the passage of time, some of the ancestors of the burial place in people's minds died out. After entering the feudal society, in order to commemorate the many heroes who have made contributions in the history of Chinese civilization, people build many memorial mausoleums and mausoleum temples according to the legends, such as Dawu (Fuxi) Mausoleum in Tuitian of Henan Province, Huangdi Mausoleum in Huangling of Shaanxi Province, Yandi Mausoleum in Hunan {need to be Semi-finish} County, Shao Hao Mausoleum in Qufu of Shandong Province, Zhuanxu Mausoleum in Gaoyang of Hebei Province, Yao Mausoleum in Linfen of Shanxi Province, Shun Mausoleum in Ningyuan of Hunan Province, Yu Mausoleum in Shaoxing of Zhejiang Province, and so on. The emergence of emperor tombs was around the middle of the Warring States period. However, due to the feudal lords at that time, manpower and material resources scattered, the tombs are smaller, not seen in the mausoleum building. After the unification of the six kingdoms of Qin Shi Huang, the mausoleum of the first emperor of Qin Shi Huang in today's Lintong, Shaanxi Province, formerly known as "Lishan" or "Mount Li", before and after the construction of forty years, this kind of human resources and financial resources at any cost, for the emperors to build a magnificent mausoleum, in order to reflect the majesty of the feudal monarchy practice, for the successive generations of the Feudal dynasties followed. Only the Yuan dynasty emperor buried after death, and then even if the horse galloped, eliminate all traces on the ground, so that the exact burial place to become a permanent secret, which is in accordance with Mongolian customs, when the Department of the exception. In addition, the Tang Dynasty buried emperors more mountains for the mausoleum, not another large mound, a tall mound of sealing soil was originally a symbol of the mountain, in today's China, can also be seen or preserved in the emperor's mausoleum consorts are still more, more famous are the mausoleum of the first emperor of Qin Shi Huang, the long mausoleum of Emperor Gaozu of Han Dynasty, Emperor Han Emperor Baling, Emperor Maoling of Han Dynasty, Emperor Wu of the original mausoleum of Han Dynasty, the first lord of Shu Huiling Liu Bei, the civilization of the Northern Wei Dynasty, the Queen of the Yonggu mausoleum, the Emperor of the Wenjing Emperor Xiu'an Mausoleum, the Emperor of the Liang Dynasty, Xiuling Tomb, Guangxu Zhenfei tomb, etc..

Hajj rites

1. Hajj rites of vassals. In the two Han Dynasty, the vassal king of the same surname came to the court, the son of heaven is often treated as a family member, and even the banquet and drink and talk are not too concerned about the courtesy of the king and the minister. Later, during the reign of Emperor Wu of the Jin Dynasty, it was first stipulated that the vassal kings should have a pilgrimage every three years, and the rituals of the pilgrimage should all be performed with biscuits.

2. The rituals of all officials.

One of the rituals is to bow to the head of the ruler and make five bows. Meaning that the first hand bowing, and then four bowing a bow into the ritual. When the officials see the crown prince or the prince of the Eastern Palace, they perform the ritual of bowing their heads and making four bows.

The second, in the capital of the civil and military officials in case of leave or mission, have to come to the palace to resign.

Third, the important ministers of the state, especially those aspects of the great officials come to the capital to meet, the Honglu Temple should be given priority to immediately bring them into the emperor.

Fourth, the civil officials above the fourth rank and Hanlin Academy bachelor, Shangbao Division, six departments of the Ministry of the Governor, military officials, as well as the vassal, Yi Bin, Jin Yiwei commanders and other officials, sick more than three days, are to be dressed in uniform outside the Noon Gate to the courtesy of the ceremony. If the Minister of the Emperor's medical treatment, and give things condolences and Minister of the examination of the full have given the salute in the salute, but also have to thank the Emperor.

The fifth, civil and military officials in and out of the door, according to the rank of each expressed respect. Where a rank below the officials met the public, marquis, extra horse harnessed by the side of a team, etc., should be saluted, stand to stand next to the line is followed; where three or four officials see a rank official, should be saluted, walk and stand must be behind a rank official; five officials follow this kind of extension. Unless there is a call, all are not allowed to appear unauthorized rude phenomenon.

Sixth, the hundred officials into the door, must be arching their hands end line, the dignified, not allowed to privately and people with polite pleasantries and salute, not allowed to clamor, spit and all disrespectful behavior. After entering the court, after the emperor ascended to the seat, no one is allowed to make a sound, talk and laugh, pointing and looking around.

Seventh, the hundred officials into the salute and retreat from the end of the dynasty, according to the civil officials in the east, the principle of military officials in the west, not straight across the Royal Road east and west walking. If in Fengtianmen or the noon gate salute, there is a legitimate reason must be east and west walking horizontally, but also be sure to retreat to the south of the Jinshui Bridge, in order to pass.

The eight, the minister into the dynasty, whether standing or sitting, not allowed to face the south. Those who violated this rule would be guilty of unauthorized rebellion.

The ninth, the ministers of the hundred officials, anyone not Huai walking in the palace in the middle of the road and the five road.

The tenth, all the main hall of the main door of the middle three steps, in addition to the emperor alone, no one may walk trampled.

The eleventh, the hundred officials of the court, in the event of the emperor's oracle lesson, must be attentive, arch listening to the distinction.

The twelfth, meeting with the emperor, sometimes also given a seat.

Thirteen, the officials were given a seat, such as another official to the emperor when the matter, you must stand up, and so the matter can be re-seated only after the completion of the play, do not arrogantly out of order.

And the crown prince to see the emperor, the emperor to see the emperor and the empress dowager, the empress, concubines to see the emperor, there is a palace attendant maidservant park to see the master and so on various meet etiquette is too numerous to mention.

Wedding

The five rites of passage "has said that since the latter Qi, regardless of the son of the common people, the wedding," a said natsui, the second said to the name, the third said that Naji, the fourth said that Najing, the fifth said that the period of time, the sixth said that the pro-welcome."

This is the six stages of the ancient wedding, commonly known as the "six gifts". As follows:

One, Nacai: this is the first stage of the marriage, the man asked the matchmaker to propose marriage, the woman agreed to discuss marriage, the man prepared to go to the woman's home to propose marriage, the gift is the geese, geese are to be alive. Why geese? Geese for the migratory birds, take the symbol of yin and yang, and later developed a new meaning, said geese lost their spouses, no longer in pairs, take its loyalty. </P><P> Second, ask the name: is a proposal, the matchmaker to ask the female birth date and name, ready to marry the ceremony.

Three, Naji: is to ask the name of the good news of the marriage after divination and then notify the female ritual. It is also called "betrothal". This is the main ritual of the engagement stage. Ancient custom, as a rule, to use geese, as a token of marriage has been decided. After the development of rings, jewelry, colored silk, gift cakes, gift incense and candles, and even sheep and pigs, it is also known as sent to the fixed or fixed recruitment.

Four, Na levy: is engaged in an alliance, the male family will be bride price to the female family, is the stage of marriage rituals. This wedding ceremony is also commonly known as the completion of the recruitment or the big recruitment, over the big gift and so on. Later, this ceremony also took the practice of return gifts, the bride price of food in one or all of the return; or hired, the female family will give the male side of the clothing, hats, shoes and socks as a return gift. The number of bride price and the name of the item more auspicious meaning, the number of double taboo single.

Fifth, please period: after sending the bride price, choose the date of marriage, prepare gifts to the female family, to obtain consent when the ceremony. Ancient custom with geese as usual, gifts are generally simple, often combined with the invitation ceremony and the bride price, along with the big gift at the same time to decide the wedding date.

Sixth, welcome: is the new son-in-law personally to the female home to meet the ceremony. This ritual is often seen as the main program of the wedding, while the first five as a marriage, engagement and other transitional rituals. Some of these forms are necessary for social relations, such as the female family's "additional makeup", to the male family's "open bow", "cave", etc., are the rituals to establish social relations. Purely pro-welcome part of the ceremony, the general use of sedan chair, divided into double or single top, help pro-women on the sedan chair "send pro-sister-in-law", accompanied by the bridegroom to the woman's home to pick up the "welcoming guest", have their own requirements, sedan chair, back to the carriage, welcome the sedan chair, sedan chair, worship of heaven and earth, perform the ceremony of happiness, into the cave! ...... each process and there are several to a dozen forms, most of which indicate that wishing good luck to drive away evil spirits. Pro welcome the season, generally selected in the spring, the state to agriculture, coinciding with the agricultural leisure, harvest is, just marriage. </P><P> marriage "six gifts" after the transition period, the bride to return to her mother's home "homecoming", until the bride into the childbearing period, the second generation and then the birth ceremony. From then on, the wedding only as a family celebration of the anniversary, according to the anniversary of the celebration (full of a "Huajia" held a grand celebration ceremony, called to do the remarriage wine), the annual value of the celebration, until the end of the year. In foreign countries, twenty-five years of marriage to do silver wedding. Fifty years of marriage to do the gold wedding. These are the memorial ceremony of the wedding .

Enactment of imperial decree and the ceremony of the table

1) Enactment of imperial decree. Issuance of edicts, including the ceremony when the emperor or the empress dowager, etc., issues decrees and wenhao. The emperor edicts of many kinds, mainly has the transmission of the edict, the reign of the edict, the change of the edict, the crown of the edict, out of the cabinet of the edict, give indeed the edict, etiquette of the edict, the tour of the edict, the southern suburbs of the edict, the northern suburbs of the edict, the seal duster of the edict, the visit to the temple of the edict, the edict with the temple of the temple of the edict, with the burial of the edict, the grant of the edict, the healing of the imperial decree, the field of the edict, the blame of the edict, the abolition of the edict, depose the edict, the edict of the legacy, on the honor of the number of the imperial decree, Ri-prince of the edict of the consort, the order of the prince of the state of the words, the emperor's eldest child born of the edict, the call to the emperor of the prince Linpeng to listen to the politics of the edict, out of the palace of the people imperial decree, out of the palace people edict, guilty of their own edict, restoration of the edict, abdication edict and so on. Various edicts have their own specific content, such as succession edict is the throne of the nature of the edict, is that the emperor in the life of the throne to the new king issued by the edict; the throne is the imperial edict is the emperor king to the throne of the world subjects issued by the instrument, also known as the "throne of the book of the text". The content of the edict is different, not to be stated here, but will promulgate the edict of some of the *** with the ceremony for a brief introduction. </P><P> Ming dynasty Hongwu twenty-six years (1393) for the first time to enact the imperial decree. In Fengtian Hall set up the Royal Seat, set up a treasure case in the east of the Hall, there are bands in the Hall, ready to play the neutralization of the rhyme music, the big music is in the noon gate and Chengtianmen outside. A reading case was set up on the Chengtian Gate, facing the southwestern direction. Early in the morning, the lieutenant of the cloud cover, standing in front of the curtain in the temple, all the court dress in the Chengtianmen outside the class, the public, the marquis is standing outside the noon gate, all east-west facing each other. The emperor dressed in leather abandoned clothing, ascending the temple. Its etiquette such as the ritual. The Ministry of rites officer holding the imperial edict came to the front of the case, plus cover the national prestige, the imperial edict in the cloud cover. Lieutenant holding the cloud cover; by the temple east door out. Outside the door of the great music played, lifting the imperial edict of the lieutenant from Fengtianmen to jinshuiqiao south of the noon gate, the public official as a guide, welcome to the Chengtianmen. Ceremonial officer sounded the praise, singing rows of classes, civil and military officials in place, the music again, all four worship, music stops. Read the official and show read the official rise case, said "system", the officials heard the sound of all kneeling down. The Ministry of Manners official held the imperial edict to the reading official, after reading, the imperial edict to the Ministry of Manners official in the cloud cover. Master of ceremonies officer praised: "prostrate." All the officials bowed down and saluted; called "Ping Rise!" The party rose and resumed its position, made four obeisances, and the music ceased. The civil and military officials danced again, called out three times for long life, and made four more obeisances. Ceremony Secretary announced: "Rites of Passage! The emperor was up and left the temple, the Ministry of ritual officials to hold the imperial edict, handed over to the messenger, the hundred officials are retired. </P><P> bright jing six years (1527) on the promulgation of the imperial edict ceremony made a number of changes. By the Hong furnace officer set up treasure case, jinyiwei set up cloud cover plate in the east side of Fengtian Hall, another in Chengtianmen set up a cloud plate, in the afternoon outside the door set up a colorful bridge, read the case is also located in the Chengtianmen. Hundred officials people Dan tan stand, the emperor coronation dress to sit, Hanlin Yuan officials holding imperial edicts in front of the imperial throne in the eastern part of the stand. Hundred officials into the class, four worship, out to Chengtianmen. Award ceremony formally began, Hanlin Academy officials will be awarded the imperial edict to the Ministry of Rites officials, Ministry of Rites officials will hold the imperial edict on the case of the cloud plate, the cloud cover by the lieutenant holding, a line of people from the east gate of the temple, to the afternoon outside the imperial edict will be placed in the colorful sedan chair. Public, marquis, uncle above the third grade officials as a guide. Welcome to the imperial edict on the Chengtianmen, read the praise and worship, and the Hongwu years of the same ceremony. Finished reading, the Ministry of Rites held the imperial edict awarded to the Jin Yiwei officer, placed in the cloud box, with colorful rope to the cloud box tied to the dragon pole, from the gate of Chengtian descending. Door under the Ministry of Rites officials received the descending edict, placed in the Dragon Pavilion, banging gongs and drums escorted to the Ministry of Rites, handed over to the messenger issued.

The above introduction is the awarding ceremony, that meet the imperial edict what ceremony? Hongwu years on this link also has the provisions of the ritual. Where to send a messenger to read the edict, the department to receive the edict to prepare the dragon pavilion, honor guards, drums and music, out of the wall Guo meet. Send the imperial edict of the messenger dismounted, by the imperial edict on the Dragon Pavilion, to the south and stand, receive the imperial edict of the department of the officials wearing a good court dress line five worship. Then, the officials and the band as a guide, the messenger on horse

with the Dragon Pavilion, together to the public light house Yamen. All the officials went in first, and lined up in the hall according to the principle of "civil east, military west," waiting for Long Ting to enter the door. As soon as Long Ting arrived, he performed four bows. After the messenger entered the room, he handed the imperial edict to Zhan Yanguang from the dragon pavilion, Zhan Yanguang knelt down and took it, and walked to the open reading case to read the imperial edict. Read, the imperial edict stick

Return to the court ambassador, still the old man in the Dragon Pavilion. The officials four worship, dance mountain call, and four worship and salute. The head of the department went to the front of the Dragon Pavilion, kneeling to ask the emperor bow Wanfu, the court messenger bowed and replied, "Holy bow Wanfu." The officials retired

dispersed, changed out of their court dress, and came out in their official uniforms to meet and entertain the messenger, and when they met, both sides made two obeisances.

Whenever a court messenger is on his way to deliver an imperial edict, whether it be an official, a soldier, or a citizen, upon meeting him, he should immediately prostrate himself by the side of the road and wait for the procession of delivering the imperial edict to pass before he can rise.

The above is the edict of the ceremony of receiving the edict of the rough. The emperor issued the order, in addition to the imperial edict, there are other forms, such as save the runes, Dan Fu, the system of metaphors, hand edicts, etc., the conveyance of these documents, most of them are not open, so there is no fanfare ceremony.

Qing Dynasty, the edict was first written in Manchu, Mongolian and Chinese characters, and then changed to Manchu and Chinese characters. In the Hall of Imperial Harmony set up yellow cover, cloud plate, imperial edict case, yellow case; in the noon gate outside the preparation of the Dragon Pavilion, incense Pavilion; in the Tian'anmen on the floor of the pheasant mouth in the prefabrication of a dolomite gold wind, the east of the construction of a declaration of imperial edict platform. Cabinet of Ministers bachelor holding imperial seal of state, laid in the yellow case. The emperor into the hall of taihe, princes and ministers after salute, by the university scholar holding the imperial edict to the temple groove under the Ministry of rites, shangshu kneeling to receive, set up in the imperial edict of the DanHai case. After the salute, the imperial edict into the cloud plate, covered with a yellow cover, the Palace of the Ministry of Manners held the cloud plate from the middle out of the door of Taihe, officials from the line to the noon gate, the cloud plate into the Dragon Pavilion. Dragon Pavilion came to Tiananmen outside the bridge south, take out the cloud plate on the yellow case on the high platform, civil and military officials according to rank queue to the north standing, read the Palace went up to declare the imperial decree of the platform towards the west standing, the officials kneeling to listen to the edict first read Manchu, then read Chinese, read, the officials line three kneeling and nine kowtow salute. By the imperial edict officer with a cloud mounted on the edict, tied with colored rope, from the Tian'anmen Gate upstairs in the mouth of the golden wind hanging down, the Ministry of Manners under the tower to receive the imperial edict of the cloud, still put into the Dragon Pavilion. Arching Dragon Pavilion out of the Qing dynasty, go to the Ministry of Rites. Secretary of the Ministry of Rites rate of subordinates look forward to Que (Palace) columns worship incense case, line to meet the imperial edict ceremony. Ministry of Manners welcome to the imperial edict, transcribed in yellow and printed, issued by the provinces

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2) on the table. Here the so-called on the table, including not only the table, but also paper, zhangzhang, sparse, sealing things, title books, books, ultimatums and other types of text. On the various styles of writing and genre, belongs to the scope of the article or stylistics, here only on the princes and ministers, civil and military officials to the son of heaven or the empress dowager into some of the etiquette of the speech, a description, as for the different styles of formatting on the prelude, only in the etiquette involved in the content of the incidental description. We in view of the ritual of the Ming dynasty has the upper bearing Tang and Song dynasty, the lower beginning of the Manchu Qing dynasty, it is rich in canonical system is very significant of the Han nationality feudal dynasty typical significance, put the following is still to the Ming dynasty on the table ceremony as an example, to be summarized.

The Song dynasty group of ministers on the table ceremony, the general situation is: the Palace set up in the hall, civil officials in the east, military officials in the west, relative to the first; set up in the Secretary is located in the north of the group of ministers. The official of the Ministry of Ceremony raised the table into the case, and led the Chinese official out of the line, standing on the south side. The Minister of Rites handed over the table to the C.S.O., and the C.S.O. was to present the table to the Emperor. In case of a big ceremony, the prime minister rate of civil and military officials and the army generals, tribal leaders, Taoist monks, folk elders, etc. to the east on the cabinet door to worship the table, know the table official will kneel to the table to the prime minister, the prime minister and then kneel to the cabinet door to the cabinet door to make, the cabinet door to the cabinet door to make to pass into the Department, the Department to pass into the emperor. Song dynasty ministers on the table, there must be a minister as "table head", that is, on the table of the leader, some believe that the Prince of three divisions should be the head of the table, and some believe that the head of the table should be the servant to serve, and finally decided to serve as the head of the table, because he is a bureaucratic division, the principal of the hundred officials.

Ming Dynasty on the table, in many forms, there are into the table paper meter, into the ultimatum meter, into the book meter, on the congratulatory table meter, on the thanks to the table meter and so on, very detailed and specific. First of all, talk about into the table paper meter.

Ming early customization, where the King's House in the first day, the winter solstice, Christmas and other three festivals, the first period to make good preparation for the furnishings, ready, the King's Coronation in place after four worship, kneeling in front of the incense case, into the table, the reset, four worship, three dances, three calls for long life, and then four worship. His subordinate officials also wear court dress, salute with the class. If it is into the Queen's table, in addition to not dance, Shanhou Bu ceremony is the same; such as into the Crown Prince table, the King wears a leather dress, pedestrian salute.

The yamen, 100 officials on the table paper, only provisions, no ceremony, Hongwu set, into the table the day before, in the yamen, light house near the street colorful, officials in the yamen within the fasting rest. Into the table early in the morning of the day, set up a dragon pavilion in the court, set up in the terrace and drums, dragon pavilion in front of a table put a table paper case, set up in front of the case of a case of incense, the dragon pavilion east of the table into the table paper officer's position. Drums at the beginning of strict, the officials dressed in uniform, the second strict, the head of the incense case before the official seal on the table, the table on the table case, and then retired from the curtain. Drum three strict, the officials into the class, four worship, the head of the incense case before the Zanjun called "kneeling", all the officials are kneeling, a deacon will be the table paper kneeling to the head of the head of the head of the head of the kneeling into the table into the table into the table into the table into the official kneeling to receive, into the Dragon Pavilion. The chief returned to his position, and all the officials made four bows, three dances, three calls, and four bows. Drums and gongs lead the way, followed by an honor guard, drums and music, followed by a hundred officials, followed by a hundred officials, followed by a watch officer and the Dragon Pavilion. To the outskirts of the countryside, the Dragon Pavilion facing south, honor guards and drums as described in the previous arrangement, civil and military officials stand, the head of the Dragon Pavilion from the table paper, handed to the table into the official, into the table into the official on the horse to receive the table, steering the horse to run to the capital palace, the officials returned.

The Ming Dynasty stipulated the number of tables, up to the program and date. Such as Hongwu twenty-six years (1393): the emperor's birthday, outside the capital more than five Yamen, only into the table text; the first day, the winter solstice, on the emperor's table text, in the Palace of the paper, the East Palace of the paper text of each one. Local provincial government offices, the table paper sent

Sent to the Ministry of Rites. The table paper of each state was first handed over to the government, and then the government handed over to the chief secretary, who finally sent it to the Ministry of Ceremony, which classified and cataloged the table papers from all over the country, reported to the emperor, the empress, and the princes in the palace, and presented all the table papers.

Sayers say that it is not the Church's misfortune to be affected by internal disputes over liturgical matters when the Church is going well. In fact, the origin of this problem began when the Jesuits first entered China. Jesuit Matteo Ricci, in order to facilitate the implementation of the Church's sake, everywhere seeking to cater to the inherent customs of China, so he initially wore monk's clothing, thinking that he could not be discriminated against by the Chinese people, and later realized that monks are not valued by the community, it was changed to the attire of the Confucians. Matteo Ricci thought that all kinds of habits that do not interfere with the fundamental Christian beliefs may be accommodated. Therefore, he was not very stubborn in the title of God, and the issue of honoring Confucius and ancestor worship. At that time, when Christianity was first introduced into China, it was difficult to decide on the terminology to be applied to religion, and the name of God was initially translated as Deus, because no new appropriate term could be found. The Muslims, the Jews, the Nestorians ...... Ricardo had difficulty with this. Therefore, Matteo Ricci initially used the word "God". Later, he saw from ancient Chinese books that the name of heaven or God was used by ancient Chinese sages to refer to the ruler of heaven and earth, so he changed his mind and used the word heaven or God instead of the Lord of Heaven. Later, I read Zhu Xi's explanation of heaven, saying that heaven is nothing but a kind of righteousness: that is, God need not be the sole master of heaven and earth. He again used the term heaven or God. This gave rise to a later controversy, in which one school of thought argued that only the Lord of Heaven was allowed to be used, but not the terms Heaven and God. The Jesuits, on the other hand, thought that it would be better to use all three, since the ancient Chinese had interpreted them as the Lord of heaven and earth. The issue was debated very vigorously. Later, the same discussion occurred in the translation of the Bible among the Reformed Church, with some advocating the use of the word God instead of God. Until now, some Bibles still have the word "God" or "God" on the cover, indicating that GOd is translated as "God" or "God", but not as seriously as the Catholic Church did at that time. The second question is: Is it sinful to worship ancestors and Confucius? Are Christians absolutely forbidden to participate in it? Is there a religious connotation in this ritual? Or do missionaries think it is sinful, but Christians can still make a judgment based on their conscience? Because this has been the custom of the Chinese people for thousands of years, if we want to exclude it completely, we are bound to suffer great resistance in our missionary work, and the general public will take the tutelage as destroying the Chinese concept of familialism and nationhood. Matteo Ricci, for this problem, once took a compromise, that Christians recognize this is only a kind of etiquette, to show respect and filial piety only, may let him practice, this is a last resort from the right approach. However, at that time, there were already Jesuits who opposed it, such as Long Huamin, who prohibited ancestor worship, thinking that it was the same as idolatry in Buddhism and Taoism, which was contrary to the Catholic doctrine.

Thirdly, regarding some of the fragmentary issues, such as: the people asked whether Christians should lose money and participate in such activities as welcoming the gods? Or whether a Christian whose ancestors were non-Christians should be subject to Christian rites? Or if a pastor baptizes a woman, can he dispense with those rites that are not considered appropriate in Chinese custom? These minor issues are related to the above questions, and are subsidiary rather than primary. Therefore, it is the first two points that are the center of this controversy. As the external oppression of the church decreased in the seventeenth century, internal disputes arose. As a result, the differences of opinion between the two groups turned into sectarian jealousy, which had an international dimension. Not only were missionaries in the Far East involved in the two fronts, but the European churches also had violent debates as a result.

The majority of the Jesuits in China were in favor of Matteo Ricci's ideas, while the Dominicans and Franciscans were mostly in opposition. In 1631 a Dominican missionary went to Fujian, and when he saw that the Jesuits were allowed to honor Confucius, he was greatly dismayed. Even the Franciscans brought the matter to the Archbishop of Manila, who in turn sent it to Pope Melbourne VIII in 1635. On the one hand, the Pope sent an investigator, while on the other hand, the Jesuits argued their case to the Pope, and in 1638, the Archbishop withdrew his complaint.

The Dominican named Morales came to China in 1633 and was forced to leave in 1637. He was opposed to the Jesuits from the beginning. When he arrived in Europe, in 1643, he told the missionary society about this situation and raised seventeen issues against the Jesuits. Some of the more important ones were:

Is it possible for missionaries to do away with the oiling of women when they baptize them?

Is it not permissible to allow the Chinese, who pay thirty percent interest and live on moneylending, to become Christians? After becoming a Christian, is it permissible to continue in this occupation?

Is it permissible for Christians to donate money to superstitious things such as god-worshipping contests? Can Christians participate in national ceremonies when they are held? Are Christians allowed to participate in Confucius ceremonies or other funerals? Can Christians call Confucius a god? Is it permissible to place inscriptions or plaques such as "Long Live" in houses of worship?

As a result of the discussions of the Council, and with the consent of Pope Innocent VII, a prohibition was issued on September 12, 1645, in which it was stated that this prohibition was not to be applied to the Church, but to the Church. In this decree it was stated that this prohibition was to be observed provisionally until otherwise resolved. The Jesuits in China were naturally very much surprised at this resolution, and decided to make their views on the subject known to the authorities. So in 1651 they sent a delegate, Fr. Martini, to Rome to explain. They thought that Malalaise had not had a correct understanding of their system. After considerable consideration, Pope Alexander VII ruled that the Jesuits should be permitted to do as they saw fit, and that Christians should be free to decide for themselves what they would like to do within the bounds of this system, regardless of superstitious rites, funerals, etc., as long as they did not jeopardize their fundamental beliefs. This was the order of 1656, which on the face of it seemed to be in conflict with the order of 1645, but in reality was of a temporary nature, and there were no words of absolute certainty. The Dominicans would have been less than satisfied with the first order, and Malalaise had made a remonstrance. At this time Ma had already died, and Palanco, who had succeeded Ma, asked the Holy See whether the decree of 1645 should be canceled. When Pope Grammont replied to him in 1669 with a letter saying that both decrees were to be obeyed according to the circumstances, this seemed to give the Jesuits a little victory.

When the Second Crucifixion took place, and the provincial clergy were confined to Canton, including the Jesuits, Dominicans, and Franciscans, of whom the Jesuits were the most numerous, it was a good opportunity for cooperation. They spent forty days fully discussing all aspects of the Church's problems, and resolved together forty-two issues, among which was the "observance of the ordinance of 1656". When it was resolved, all the clergy signed and obeyed it one by one. The Dominicans, however, could not agree with the name of Navarrette and absconded to Macao and returned to Europe by ship. He published some writings in Europe, greatly attacking the Jesuits, so that the Jesuits at that time not only attacked him in the Catholic Church, that is, the European Reformed Church also attacked him. In China, however, the situation was different; all the Franciscans and Austinites were in agreement with the Jesuits, and even the Dominicans, who stood in opposition, defended Matteo Ricci's position at that time. Only the Bishop of Fujian, named Maigrot, who was greatly dissatisfied with the Jesuit system, and some French Jesuits, sympathized with Maigrot. Bishop Mann once issued a decree forbidding the application of the Jesuit system, forbidding to call God heaven or God, and forbidding to hang plaques in the chapels with the word "Qingtian," thinking that the papal decree of 1656 had no duty of conscience to comply with it, and denouncing as groundless the reasons presented by Weikangguo for not permitting the laity to be free to offer sacrifices to Confucius and to their ancestors. For if these heresies were not removed from the chapel, the laity could not concentrate on the worship of God, and the missionaries could not fit the reasoning of Christ into the teachings of the ancient Chinese books, noting that God, as Christianity calls him, is the one who created all things in heaven and on earth. For the sake of carrying out this command, he expelled two Jesuits by categorical means, which provoked a reaction from the Jesuit congregation and led to a great conflict. He therefore sent two priests, Guemener and Charmot, to Europe to ask Pope Innocent XII to re-examine the question. In 1697 the Pope referred the original case to the "Inquisition of the Heretics" for study. The question again became a debate of great interest in religious circles, and many books were published on the subject. A Reformed philosopher named Leibniz also wrote a defense of the Jesuits. It was not until 1700 that the professor of theology at the University of Paris issued a declaration of disapproval of the claims of the Jesuits and criticized books on the Jesuits that the attention of the general public was diverted.

Since the question had become such a hot topic in Europe, the Holy See organized a commission to study it, in which no Jesuit Dominicans were involved, with a view to reaching a fair solution. At this time, the Jesuits in China, the appropriate "ancestor worship and sacrifice to Confucius contains religious nature" question to ask the Kangxi Emperor, the Kangxi Emperor in November 30, 170 years to the official declaration, said that China's ancestor worship to Confucius, but a kind of veneration ritual, commemorating its past good deeds, and no religious nature. However, those who opposed the Jesuits were given an excuse to say that it was improper to ask a lay emperor to decide on matters concerning the Church instead of asking the Holy See to settle them. This was enough to provoke the Pope's ill feeling towards the Jesuits. In 1704 the "Inquisition of the Heretics" printed an official document, approved by Pope Clement XI, and published on November 20, with the following provisions: It is forbidden to refer to God as "heaven or God".

Prohibits the hanging of plaques with the word "heaven" in houses of worship. Christians are prohibited from worshipping Confucius and ancestors.

It is forbidden to put the word "soul" on the tablets. The Holy See, fearing that the implementation of this document might have an adverse effect, decided to send a special representative to mediate the dispute in the East. Since the same thing was happening in Malabar, India, this delegate had to be sensitive and competent, not only to satisfy the clergy and the local congregation, but also in the hope that China would understand the Pope's decree. It was difficult to obtain a candidate for such an important mission, but finally it was decided to send Bishop Charles Maillard de Tournon to China with this decree. He first went to India to settle the Malabar dispute there, but the bishop of Portugal and the Jesuits opposed it and it was not effective. He went to Guangzhou in April 1705, and on December 4, he arrived in Peking. The Jesuits were skeptical about his appointment because the missionaries had spent their lives working in China and building many houses, and now they were being governed by a young man who did not know much about China, so of course they could not show much obedience. Kangxi Emperor at first very to the courtesy of hospitality, and then this young representative, and the emperor's concept of the position of opposition, for the Kangxi issued here before the Oracle, can not be slightly accommodated, so that Kangxi greatly displeased, is under the banishment order, ordered to quickly leave the capital. Duo Luo had to leave Beijing, arrived in Nanjing. In December 1706, the Kangxi Emperor issued an oracle stating that no missionary would be allowed to preach in China unless he had received a stamp from the imperial court granting him permission to do so, and permission to obey Chinese etiquette.

Bishop Dolores heard this order, and, thinking of his own mission, he proclaimed the pope's order at Nanking, adding his own explanations, and denouncing those who used the epithets of God and heaven and the tablets to indicate the cloud. He also said that whoever violated this prohibition must be excommunicated; this was evidently opposed by the Kangxi emperor, and therefore some of the French clergy were excommunicated for disobeying his orders. Only the majority of the Austinese and Jesuits accepted the emperor's words, though they were eager to go to the pope in the future and ask him to revise Doro's declaration. Because of Doro's resistance, the Emperor sent him to Macao to be detained, while the Jesuits proposed to send two priests to Rome to plead for a revision of Doro's Nanking declaration and the 1704 decree. While Dolores was imprisoned in Macao, the bishop of Macao also rebelled against him, but Dolores continued to exercise his