May 28, 2003 - Sr. Celia Chua, M.I.C. 

Introduction: 

Karl Rahner in his book, Mary, Mother of the Lord, argues that the theology of human persons, and consequently the theology of Mary, must be seen in the context of the Incarnation:

It is impossible now, here in Christendom, post christum natum, now that Christ is born, to say anything true, genuine and concrete about God, unless one acknowledges him as Emmanuel, God with us, the God of our flesh, of our human nature the God of our sacramental signs, the God of our altars, the God who was born of the Virgin Mary and consequently God and man in one person, a human being among us. ¹ 

This statement reminds us that the Incarnation must be the primary context for a good Marian Theology (Mariology). God the Father willed from the beginning to bring about the divine redemption through human beings. It is totally a free gift from the Triune God, God of the Father who chooses a less expected way, one that culminated in the partnership of God with us. This means that we have a place in the actualisation of salvation by participating in the history of the redemptive work of God. Thus, in our teaching of Marian life, faith, and devotion, it is possible when it is based on Christology. Anything we say about Mary must be seen in the context of the Incarnation. When we relate Mary to Jesus, to the church and to the people’s daily faith journey; naming Mary as the Mother of Jesus, Mother of the Lord, Mother of the Church and Mother of us all, becomes more meaningful. 

In this essay, we shall proceed in a faith journey tracing out the role of Mary as Mother of God in the experiences of Asian people in general and Taiwan Catholics in particular. In order to bring about the different roles of Mary’s motherhood, we can not dissociate Mary’s motherhood from her title : Mother of God and Mother of all human beings. It is one vocation (mother) and one mission (to make her Son, Jesus known and loved ) given to her by the Triune God on the stance of Annunciation to the Foot of the Cross. Mary as Mother of God (Jesus) is also the Mother of Asia. (CF Ecclesia in Asia, 1999). Her presence is alive in our faith, in our devotion and in our thought. Moreover, this relation is life giving and faith growth, enhancing a reciprocal relationship : mother and children. Mary teaches us (Asian people) how to go to Jesus. As a mother teaches her children what is good, true, holy and beautiful, properties of God in turn we daughters and sons of God are also called to do so.  

Here, from experience: devotion and faith journey, we will elaborate the role of Mary’s motherhood with Asian people in general and Taiwan’s Catholics in particular .  

1. Firstly living in the Asian context of ecumenism: Mary, Mother of Christian Unity.
2. Secondly, Catholics in Taiwan is a minority group, inter-religious Dialogue with Chinese Popular Religion (Ma-Tzu), Mary is the Mother of protection.
3. Thirdly, in Asian societies, where majority of the peoples are materially poor but rich in values and cultures, Mary, Mother of compassion and justice is with us.

As conclusion, we shall cite some imageries and titles given to Mary in Ecclesia in Asia, 1999 so that Marian faith and devotional life (personal and group experiences) will be an integrated with the teaching of the Magisteruim (doctrines). 

( Asian people ).  

1. Ecumenism : Mary , Mother of Christian Unity

In the quest of Christian unity, an important task in our evangelisation and inculturation in Asia , Mary in her motherly role is the Mother of Christian Unity. The Spirit of God came upon her, the Theotokos, the mother of Jesus Christ, who is the center of all Christian belief. As Mary exercises her spiritual motherhood to draw us closer to her Son, Mary contributes to the cause of unity. Both theologians and members of different Christian faith communities leaders are coming together for a dialogue on the basic assumption and truth that Mary is the Mother of Jesus. Some signs of hope are first, the common scriptural passages on the Life of Jesus. Attention is given to relationship between the Mother (Mary) and her Son (Jesus) and how Mary had significantly influenced Jesus in his wisdom and preaching, using parables. (Lk. 13:20-21; Mt 13:33;Lk15:8-10 ). Second sign of hope is the rediscovery of the Marian writings of Luther (His commentaries on Magnificat in1521).and Calvin, who wrote commentaries on the early chapters of St. Luke, and composed sermons about Mary between the year 1536-1560. These texts help our Christian brothers and sisters to trace their maternal affection to the Blessed Mary, the Mother of Jesus. Our Islamic brothers and sisters can not also deny that in the Koran, Jesus is born of a woman called Myriam (Mary). Mary, the Mother of Christian Unity teaches Asian people to be rooted to what is essential in our Christian faith : Jesus Christ is true God and true Man , born of Mary. 

2. Inter-religious dialogue with Chinese Popular religion ( Ma-Tzu )

Living as a minority group, Taiwan Catholics are constantly challenge to the popularity of a woman ( Ma-Tzu ) who has become a goddess to the people because of her power to protection and intercession. She is called the goddess of the sea and the mother of heaven.

Catholic Missionaries have taught Taiwan Catholics Marian devotion and practices by way of novenas (Our Mother of the Perpetual Help); recitation of the Holy Rosaries (Mother of the Holy Rosary) and pilgrimages (Our Lady of Lourdes). However, there are still some necessities to foster a more solid Marian way of life among our Taiwan Catholics by integrating doctrine and devotion. So as to distinguish better between the Mary and Ma-Tzu on their role of being a mother. Ma-Tzu is a mother of heaven: goddess of sea while Mary is the Mother of Jesus. In the past years, many attempts to inculturate the Gospel message to Chinese culture and mentality have already been made, like Marian procession, Marian offering together with hymns and prayers composed for the said occasions. Continual dialogue of life with the popular religious believers can be a relevant way of promoting inter-religious understanding and harmony.  

3. In the daily life of the poor in Asia: Mary, Mother of (compassion and justice) Magnificat is with us.

In Asia continent, where majority of the people is materially poor but rich in cultural and spiritual values, Mary, the Mother of Magnificat is with us. By the deeper understanding of her song in praising God for the wonders, it is not to be forgotten that God of Israel is also a God of Justice and Compassion. Through her song, more and more people come to the awareness that in the midst injustices, hunger and oppressions, God remembers his promise to our ancestors in faith. Particularly to Asian women, who are mothers themselves but are entangled with many hardships they recourse to Mary, Mother of compassion to intercede for them and grant them the strength in the journey to a true liberation, through an acceptance of the revealed truth that Jesus is always with them. 

In the Asian Christian faith journey, they strive to live an intimate union with God in a spirituality by imitating how Mary, the Mother of Jesus is a believer. She is a woman believer whose faith is fully alive because she reflects Jesus, the compassionate image of God. In the Gospel, Asian women recall how Jesus reveals God’s compassion, in his relationship with the poor, the sick, the marginalized, the powerless and with ordinary people of his time. Jesus shows us who he is: the Redeemer and the Savior. In his humanity and his divinity, he shows us that God is a powerful God as well as the Compassionate One.  

The document Eccelsia in Asia , 1999, summarizes some realities and aspirations of Asia peoples. It also stresses on Marian titles as Mother of Christ, ( EA 20 ),Mother of all, ( EA 51 ) Christians and non-Christians, the Star of Evangelization and model of all disciples ( EA 51 ) and especially called Mary , the Mother of Asia. (Concluding prayer to Mary). The qualities of Mary’s presence in Asian peoples are manifested as compassionate Mother ( EA 11,12,14,20,45 ); a woman of dialogue and communion ( EA 2,14,19,20 ) and agent of Evangelization : Star of Evangelization ( EA 42-49 ).  

There is a call and a challenge for us, Catholics residing in Asian soil to live a Marian way of life by imitating Mary’s attitude of motherhood: life-giver, unity promoter, compassionate and communion with the Trinity. Mary, in her motherhood: the Mother of God, Theotokos and Mother of all believers, our Mother, is ever present in our faith journey towards a new heaven and a new earth.