明清之際關於中國祭禮之爭，反方以天主教彌撒來框定儒家祭禮，辯護者無力突破祭祀唯一合法性「對象」的藩籬，無奈地將彌撒與祭祀嚴格區隔為兩不相干之事。「彌撒是否祭祀」的話題，於同時期的歐洲仍在激烈地上演，在華因受到抑制未得以充分展開，如今重新考查，可以看出耶、儒祭祀之「方式」都體現出明顯的神聖性；祭祀「對象」所呈現的「臨在」、「如在」之別，無非是神、人關係的具體表現；神、經學系統之中道∕中庸原則，都是以禮儀為標準，祭祀都是其中最為重要的部分。耶、儒兩種獨立自洽的祭祀系統之比較研究，具有重要意義與可行性。

During Chinese Rites Controversy on Sacrifices in Late Ming and Early Qing dynasty, the counterclaim judged Confucian sacrifices in the frame of Missa. While those defenders could not break through the bondage from the sole legitimate object of worship, therefore they had to separate Confucian sacrifices from Missa and claimed them irrelevant. While the topic “whether Missa is sacrifice or not” was under heated debated in Europe, it was restrained in China. Nowadays, from the perspective of “comparative scripture” research, we can see there was sanctity demonstrated both in the “mode” of Christianity and in Confucianism. As to the “object”, the difference manifested as “real presence” and “as if presence”, is just the demonstration of two kinds of relationships between gods and human being. We also can see both in the system of theology and the system of Confucian scripture, the points of the “Golden mean / Zhong yong” lie in rites, of which sacrifice is one of the most important part.