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Mary, Chinese Ancestor Veneration, and the Communion of Saints . A Sister Celia Chua, M.I.C. Mary, Chinese Ancestor. Veneration,. and the Communion of Saints A Doctoral Dissertation in Sacred Theology with Specialization in Marian Studies in Partial Fulfillment of the Requirement for the Degree Doctor of Sacred Theology Directed By Rev. Johann G. Roten, S.M., STD., Director International Marian Research Institute, University of Dayton, Dayton, Ohio In collaboration with Rev. Luis Gutheinz, S.J., STD., Dean of Graduate Studies And Sister Antoinette Gutzler, M.M., Ph.D., Lecturer FuJen Catholic University, Faculty of Theology, Xinchuang, Taipei, Taiwan January 2006 Abbreviations Used ABM Asian Bishops Conferences, 197 4 AG Ad Gentes, Document of Vatican II, 1965 BIRA Asian Bishops Institute ofinterreligions CCC Catechism o[the Catholic Church, 1994 CCCT Chinese Bishops Conference of Taiwan DV Dei Verbum, Document of Vatican II, 1965 EV Evangelii Nuntiandi, Pope Paul VI, 1974 FABC Federation of Asian Bishops Conferences, 1976 GS Gaudium et Spes, Document of Vatican II, 1965 LG Lumen Gentium, Document of Vatican II, 1965 MC Maria/is Cultus. Pope Paul VI, 1974 NA Nostra Aetate, Document of Vatican II, 1965 PL Patrologia Latina PTOL Papal Teaching on Mary RM Redemptoris Mater, Pope John Paul II, 1987 Table of Contents Abbreviations Used Table of Contents II Chapter 1: Introduction, Rationale pp.l-17 and Methodology Chapter II: Chinese Ancestor Veneration pp.18- 69 I. Definition ofterms pp.21-25 II. Different Relational Dimensions of pp.25-39 Chinese Ancestor Veneration in general: 1. Historical dimension 2. Socio-cultural dimension 3. Theological and Spiritual Dimension III. Some Practices of Ancestor Veneration in pp.39-69 Taiwan's Public Society and the Catholic Church 1. Taiwan Society 2. Taiwan Catholic Church 3. Summary and conclusion Chapter III: Qualitative Research on pp.70-120 Chinese Ancestor Veneration !.Designing Questionnaire p.70 II. Implementation pp.71-103 III. Content Analysis pp.l03-119 IV. Conclusion pp.ll9-120 Chapter IV: Communion Ecclesiology and pp. 121-187 The Communion of Saints I. Communion Ecclesiology pp.l29-140 II. Communion of Saints pp.l41-162 III. Church Documents regarding pp.l63-l86 Salvation for non-Christian religions IV. Conclusion pp.186-187 Chapter V: Mary's Place in the Communion of pp. 188-264 Saints I. Catholic Teaching about Mary in the pp.l91-242 Communion of Saints II. Chronological Study about Mary and the pp.242-261 Communion of Saints in Different Ecumenical Meetings /Congresses III. Conclusion pp.26l-264 Chapter VI: Chinese Ancestor Veneration, the pp.265-287 Communion of Saints and Mary in the Category of Relationship: a Reconstruction I. Brief Summary of Major Findings: Chinese pp.267-269 Ancestor Veneration, the Communion Ecclesiology, and Mary in the Communion of Saints. II. Category of Relationship pp.269-280 Ill. Reconstruction pp.281-284 IV. Conclusion pp.284-287 Chapter VII: Recommendations pp.288-311 Assessment and Conclusion Selected Bibliography pp.312-324 Appendices pp.325-408 Chapter I Introduction Rationale and Methodology Introduction It is often said that Asia (especially Taiwan) does not yet have a Marian theology of its own because Mariology is influenced by the West: in image, symbol, content, and devotional practices. In Taiwan, Marian devotional practices are sometimes perceived as acts of worship. As a consequence, there is a misunderstanding among many people in Taiwan that Catholics are worshipers of Mary, while the Protestants are regarded as followers of Jesus. There is an urgent need to undo the perception that Mary is worshipped as the 'Christian goddess', so that the Catholics can continue to venerate Mary as the Mother of Jesus, a disciple, and a holy woman in the communion of saints and in the ancestor veneration. This dissertation attempts to understand Mary's role in the Chinese ancestor veneration and the communion of saints1 among the Taiwan's Catholics. It is important that this be done using appropriate methodology developed in 1The Church is a 'communion of saints': this expression refers first to the 'holy things' (sancta), above all the Eucharist, by which the unity of believers, who form one body in Christ, is both represented and brought about. (L.G3) The term communion of saints refers also to the communion of 'holy persons' (sancti) in Christ who died for all, so that each one does or suffers in and for Christ, who bears for all. Catechism of the Catholic Church. Libreria Editrice Vaticana, Paulist Press, 1994, # 961. Western countries and adapted by theologians from Asia. Rationale This dissertation seeks to investigate the concept of Chinese ancestor veneration/ a popular cultural practice in Taiwan, and its relevance among the people in general and in particular. At the same time, to seek for a link where Mary in the communion of saints can contribute to Catholic Chinese ancestor veneration. The Christian (Catholic and Protestant) understanding of Mary in the communion of saints uncovers the richness in doctrine and devotion, but also, points out areas of argument. The qualitative research study of six case studies helps to discover some similarities and differences between the concept of ancestor veneration in Taiwan, the idea of communion of saints, and the role of Mary in these two realities. Finally, in the reconstruction process, the five dimensions of human relationships serve as the link to the following three realities: Chinese ancestor veneration, communion of saints and Mary, and therefore, suggest that Marian devotions in the communion of saints be included with Chinese ancestor veneration so that Mary the will be loved and known. The motivating force for this study is found in the documents of Vatican II, especially in Gaudium et Spes. and emphasized by the Federation of Asian Bishops' Conferences (FABC) in the document, Methodology: Asian Christian Theology, Doing Theology in 2 Chinese people generally practice Chinese ancestor veneration. In this dissertation, I will only focus on and study ancestor veneration in Taiwan. 2 Asia Today. This study aims to promote the following messages. "That the Church learned early in its history to express the Christian message in the concepts and languages of different peoples and tried to clarify it in the light of wisdom of their philosophy: it was an attempt to adapt the Gospel to the understanding of all people and the requirements of the learned, in so far as this could be done."3 This memory of our early Church history makes present in every country the possibility of expressing the message of Christ in understandable terms and of fostering vital contacts and exchanges between the Church and different cultures. Doing theology in Asia, like in other continents, is a pilgrimage, a faith experience. Many Asian people resonate with the experience of the apostles as they re-read Acts ofthe Apostles on the First Council of Jerusalem. "You know that, in the early days, God made a choice among you, (the Jews) that by mouth the Gentiles should hear the word of the Gospel and believe. And God knows the heart bore witness to them, giving them the Holy Spirit, just as He also did to us. He made no distinction between us and them, cleansing their hearts by faith." (Acts 15, 7-9) Karl Rahner maintains that "the decision of the Council of Jerusalem, not to require circumcision of Gentles, had marked the end ofthe short period of Jewish Christianity and was followed by a new period of Church history, which is not an export of Jewish Christianity, but one which for all its relationship to the historical Jesus and the Old 3 Gaudium et Spes. The Documents of Vatican Council II, W. Abbott, General Editor, The American Press,l966, # 44 quoted by Methodology: Asian Christian Theology, A Document of the Office of Theological Concerns of the Federation of Asian Bishops Conferences: FABC Papers# 96, May 2000, Introduction, p.l. 3 Testament, grew on the soil of paganism.'.4 This assessment is still relevant in the Asian situations as well as in Taiwan because Asian theologians are living in a 'Gentile context', where Asian Christians live and Asian local theologies emerge. These above theological insights are the background of this dissertation. Moreover, this research work hopes to bring a better understanding in the area of theology of ancestor veneration, theology of the communion of saints, and Marian doctrine and devotion for Taiwan Catholics. It is one thing to accept a dogma: it is another to understand its anthropology and theology. Most Chinese Catholics thinks that Mary is not only a doctrine but a person to embrace with heart. From 1970 to 2005, according to the numbers and titles of theses (both for Master and Doctorate degrees) submitted at the FuJen Catholic University, Faculty of Theology and the Department of Religious Sciences, only three researches worked on themes such as death, funerals and Chinese ancestor veneration, and focused mainly on liturgical rites. On the subject of Communion of saints and Chinese ancestor veneration, no entry was found. 5 The three research works are as follow: J.B. Vu Du Khana, "Research on the Ancient Chinese Rites of a Veneration to 4 Karl Rahner, "Towards a Fundamental Theological Interpretation of Vatican II ", Theological Investigations, and Vol.40: 1-4, 1979, p.721. 5 FuJen Catholic University Library Website http://lib.fju.edu.tw/collection/opac.htm, as of April 2005, there are 37 entries. To focus on the main three realities of this dissertation: Chinese ancestor veneration, the communion of saints and Mary, and not on liturgical rites, the researcher wanted only to mention the relevance of these three theses. 4 Heaven," FuJen Catholic University, Faculty ofTheology, M.A. Thesis, 1977. Hsieh Wun Chi, "A Research on Taiwan Funeral Rites," FuJen Catholic University, Faculty of Theology Master Degree Thesis, 1993.
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