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Thesis Submitted to the Faculty of Mcmaster Divinity College in Partial Fulfillment of the Requirements for the Degree of Master' S Christian Studies

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Thesis Submitted to the Faculty of Mcmaster Divinity College in Partial Fulfillment of the Requirements for the Degree of Master' S Christian Studies A THEOLOGICAL AND CULTURAL FOUNDATION FOR VENERATION OF ANCESTORS AMONG VIETNAMESE CATHOLICS AND ITS LITURGICAL IMPLICATIONS By Peter Tuyen Nguyen, B.A., M.Div. A Thesis Submitted to the Faculty of McMaster Divinity College in partial fulfillment of the requirements for the degree of Master' s Christian Studies McMaster Divinity College, Hamilton, Ontario 2ûû7 M.A. in Christian Studiès McMASTER DIVINITY COLLEGE Hamilton, Ontario TITLE: A Theological And Cultural Foundation For Veneration of Ancestors Among Vietnamese Catholics and Its Liturgical Implications AUTHOR Peter Tuyen Nguyen SUPERVISOR Dr. Joyce Bellous NUMBER OF PAGES Vii,204 11 McMASTER DIVINITY COLLEGE . Upon the recommendation of an oral exalilination cominittee, this thesis-project by PETER NGUYEN is hereby accepied in partial fulfilment of the requirements for the degree of Master of Arts in Christian Studies Second Reader ; Dean Date: QMa~ J.,40î III ABSTRACT A Theological And Cultural Foundation For Veneration of Ancestors Among Vietnamese Catholics and Its Liturgical Implications Peter Tuyen Nguyen McMaster DIVINITY COLLEGE J\1asters of Arts in Christian Studies 2007 The practice of ancestral veneration is an integral part of Vietnamese culture and extremely popular among the Vietnamese.Most Vietnamese families, rich or poor, have in their homes an altar specifically designated for this purpose. The altar is a rallying place - a symbol of family solidarity, Around the altar, in the presence of the familial ancestors, aIl discord is expected ta be put aside. It is also before these altars that aIl major family decisions are made. For those Vietnamese who are Catholics, these displays are often created beneath altars dedicated ta Jesus, Mary, or favoured saints. The cult of ancestors plays a significant role in the social lives of Vietnamese families. The practice exhibits qualities of religious dogma and may, in fact, be regarded as a form of national religion. In Vietnam the practice is referred ta as [)çw tho ông bà, which literally means, religion that worships the ancestors. Catholic missiona1ies from the West first came ta Vietnam in the sixteenth century. However, the Christian beliefs they brought with them c1ashed with Vietnamese culture, especially with the cult of ancestors. The idea of worshipping other human beings was regarded as heretical by Christian missionaries. Nevertheless, the Vietnamese devotion ta the cult of ancestors has died hard. In spite of the Christian opposition ta it, the practice continues ta be extremely popular. This is sa mu ch the case that in some circ1es churches are being urged not ta try ta stamp out ancestral worship, but ta make an effort ta incorporate it into Christian liturgy and worship, a practice known as inculturation. IV ACKNOWLEDGEMENTS 1 would like to sincerely thank my professor and thesis supervisor, Dr. Joyce Bellous, for her tireless support and guidance throughout my research process. 1 am extremely grateful for her encouragement and knowledge, without which l would not have gained so much from this program. Thanks to Dr. Michael Knowles, my second reader. His critique was very much appreciated; his advice and helpful comments shaped this the sis into a sound contribution to scholarly knowledge. Also, thank you to Dr. Mark Boda, Advanced Degree Director, for serving as chair during the defense process. 1 would very much like to express my sincere thanks to Dr. Bernadette Lynn for her tremendous help in the fulfillment of this thesis. My gracious thanks to Dr. Dorothy Pawluch and Louise-Ann Caravaggio for their kind support. Finally, 1 would like to thank my Bishop, His Excellency Anthony Tonnos, for both his spiritual and financial support. Sincere thanks to all my priest friends for their encouragement. This thesis is written in honour of my ancestors, especially my Mother Anna Trân and my god-mother Maria-Teresa Ph<,iffi. 1 like to dedicate this work to my god-children: Minh Lâm, Anh Tu, Lan Trâm and Tu Duyên. v CONTENTS Summary _______ -- -------- --- ---------------- -------- ii Approval---------------------------------------------iii Abstract-_______________ ---- __ -_ --------------------- iv Acknowledgements ______________________________________ v Table of contents _______________________________________ vi INTRODUCTION --------------------------------------1 Veneration of Ancestors: A Brief Cultural Description ------------ 4 Veneration of Ancestors: Its Relation to Christian Controversy ------ 6 The Inculturation of The Veneration of Ancestors ______________ 9 Scope and Limitations _______________________________ 11 CHAPTER ONE: THE VIETNAMESE - THEIR ORIGIN AND IDENTITY ___ .16 Vietnam and Its People _______________________________ 17 Language _______________________________________ 26 Vietnamese Culture Under Confucian Tradition --------------- 30 The Five Virtues __________________________________ . 51 CHAPTER TWO: VENERATION OF ANCESTORS IN CIVIC LIFE ------_ 56 The Veneration of Ancestors in Vietnamese Celebrations __________ . 63 Veneration of Ancestors and Filial Piety ____________________ 82 CHAPTER THREE: CHRISTIANITY IN VIETNAM IN THE CONTEXT OF OTHER RELIGIONS----------------------------------. 87 Vietnamese Religions ________________________________ 87 Chinese Rites ------------------------------------- 94 Christianity in Vietnam -------_______________________ 102 Being a Vietnamese Confucian and a Vietnamese Christian _________ . 110 VI Vietnamese Images of Jesus ____________________________ 115 Ancestral Veneration and Catholic Practice in Vietnam------------ 119 CHAPTER FOUR: THE VENERATION OF ANCESTORS IN THE VIETNAMESE TRADITION AND THEVENERATION OF SAINTS IN THE CATHOLIC TRADITION ---------------------- 125 The Communion of Saints: a Vietnamese View ---------------- 126 The Communion of Saints in Catholic Teaching ---------------- 129 Veneration of Saints From a Biblical View ------------------. 134 . History of the Veneration of Saints in the Catholic Church --------- 138 The Language Conflict: Worship of Saint - Worship of Ancestor _ _ _ _ _ _ 140 Intercessions of the Saints - Ancestors ------------_________ 147 The Communion of Saints: Christocentric and Theocentric --------- 152 Biblical Veneration of Ancestors and Confucian Veneration of Ancestors in Vietnamese Culture ------------------------- 156 CHAPTER FIVE: LITURGICAL IMPLICATIONS ------------------- 163 Basic Guidelines for Incorporation of the Veneration of Ancestors Into the Liturgy ____________________________________ 168 Veneration of Saints in the Framework of the Liturgical------------ Celebration of Eucharist -----~ ________________________ 176 Veneration of Ancestors in the Vietnamese liturgy of The Eucharist _ - - - 179 Liturgy of Marriage ____ - _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ 187 Baptism and Confirmation Liturgies _______________________ 188 Sacrament ofHoly Orders: Rite of Ordination --_______________ 189 Funeral _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ 190 Conclusion ______________________________________ 192 BIBLIOGRAPHY _______________________________________ 196 APPENDIX ------------------ - ------------ -------- --- 203 VIl 1 INTRODUCTION Tolerance for cultural differences is a noble attribüte but difficult to instil in people. History has offered numerous examples where intelligent individu aIs or governments (especially during European colonization in the sixteenth to twentieth centuries) should have understood that they were dèaling with sets of cultural mores that were foreign to them, but instead acted according to their own Western beliefs. For instance, disruptions in India in the nineteenth century arising from the British insensitivity to the differences between Hindu and Muslim dietary rules are telling. 1 Indeed, religion is often at the he art of many such cultural misllnderstandings. This is illustrated poignantly in the long road which the Eastern cllstom of veneration of ancestors has travelled when conÎronted by Western beliefs, especially Christian ones. Veneration of ancestors, which is a sense of respect for one' s eIders and the honouring 1 'Indian Mutiny', 1857-1859: The 1850s saw a deterioration in relations between the British officers and the lndians of other ranks in the East lndia Company's Bengal Army. Many lndians believed that the British were seeking to destroy traditional lndian social, religious and cultural customs, a view shared by the sepoys of the Bengal Army, a substantial number of whom were high-caste Brahmins. Discipline, administration and command in the Bengal Army had for some time been inferior to that in the Company's other two arrnies and matters were brought ta a head by the introduction of the Pattern 1853 Enfield Rifle. The rumour spread that its cartridges were greased with pig and cow fat, thus offending both Moslems and Hindus. In February 1857 the 19th (Bengal Native) Infantry refused to use the cartridges. They were quickly disbanded but their actions were to spark a chain of similar events through central and northern lndia. November 17,2006, http://www.educationforum.co.uk/KS3_2/mut.htm. 2 of the dead, js a key facet of the Confucian tradition and à. central tenet of Eastern cultures dominated by the Chinese Empire over the last two miliennia . One of these cultures, namely the Vietnamese, has been infused with the Confucian principles of respect for one's eIders and ancestors, and filial piety that provide a social structure to the country. Vietnam has also been influenced
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