Luo Ancestor Veneration And The Christian Doctrine Of The Communion Of Saints

This monograph examines the belief of the Luo people of Kenya about their ancestors in light of the Christian doctrine of Communion of Saints. The objective of the study is to discover ways by which the veneration of African ancestors can be understood as similar to the belief in the Christian doctrine of Communion of Saints. Furthermore, this monograph seeks to suggest creative ways by which an African ancestral framework can become a point of departure for promoting an authentic engagement between the Gospel of Christ and the indigenous African cultures in developing an African Christian theology of ancestors. A brief background of the monograph may be described as follows. Communio sanctorum, the tripartite Church of the living, the Church in purgatory, and the triumphant Church in heaven, can be compared to the relationship of African peoples with their ancestors, with God, and with nature. The monograph begins with a study of the origins and theological foundations of the communio sanctorum. It then uses the methodologies of qualitative research and social historical research to examine the Luo funeral rituals in order to study the ancestor cults and ancestor veneration that pervade the cultures of sub-Saharan Africa. The ancestral beliefs and practices have been construed as both obstacles to the Gospel and preambles to it. In studying the Luo funeral rites, we glean the Luo's attachment to their ancestors. Furthermore, the funeral rites demonstrate the Luo belief that death is basic to the understanding of the significance of their ancestors. The Luo perform the funeral rituals together with other cultural rites to ensure the incorporation of their deceased kin into the ancestral world. The Luo believe that the ancestors, although deceased, remain a part of the community. The ancestors have such a resilient and pervasive role in life and thought of the Luo that a Luo Christian is inclined to think of his ancestor as being with God in the same manner that a canonized saint is believed to dwell in the courts of God. There are also similarities between the Luo people and other African ethnic groups; in fact we can apply some of the major observations and conclusions from the Luo to the other African peoples in order to draw important conclusions for a Christian theology of African ancestors. Early Christian missionaries discouraged African funeral rituals (and many other African traditional customs) and encouraged Christian burial rites. However, Christian rituals alone fail to satisfy the cultural and spiritual needs of the African Christian believers. Consequently the African Christian believers very often publicly assent to orthodox Christian beliefs and join in the denunciations of the ancestor rites, but privately retain their loyalty to their indigenous traditions. Their traditions affords them the means by which they can live in communion with their ancestors whose commemoration they have always regarded as indispensable and beneficial or even redemptive for their earthly existence. This dual or multi-faith practice is a spiritual dilemma that if unexamined may become a problem that stifles the spiritual development of African Christians, weakens the entire enterprise of evangelization and could in the long run hamper the growth of authentic Christian faith. In this study I argue that African ancestral veneration is on par with communio sanctorum. Moreover, since African ancestral beliefs and practices are fundamental pillars of religion for many ethnic groups in Africa, I propose that we use them to open up broad possibilities for defining pastoral strategies responsive to the African Christian believers' spiritual needs. The monograph ends by proposing that if Christianity is to become firmly rooted in the rich African spiritual traditions, certain theological parameters must be delineated to enable African Christians to relate their ancestral beliefs to the salvific work of Christ. Ancestral beliefs and practices can therefore be viewed through a single theological lens that serves as a hermeneutical tool for critiquing Western and Christian hegemonic forces as well as responding to the cultural legacies of colonialism and of imperialism.

Remembering the dead is a topic which connects various cultures and traditions. The reception of the African tradition of ancestorship is a theological enrichment in the ecumenical discussions all over the world. In our time, the exchange of gifts plays a great role in promoting unity of the Churches. Especially the concepts of African theology with the incomparable special position of Jesus Christ as "proto ancestor" are important for the interconfessional dialogues. The veneration of the ancestors in Africa can be a help to begin ecumenical discussions in this regional context on the question of the veneration of the saints. According to African tradition the ancestors also have influence on the process of purification. Therefore, the veneration of the ancestors contributes to providing answers to the ecumenical controversies about the understanding of the eschatological purification. Sentus Francis Dikwe SDS, born in 1980 in Morogoro, Tanzania, ordained priest of the Salvatorian Congregation. He attained doctorate in theology 2020 in Munster, Germany.

This book examines the similarities and relationship between Christian saints and African ancestors. Further, it analyzes the deep cultural roots of African peoples and the ancestral frame as a point of departure for developing an indigenous African theology. Questions dealt with include: Does the conversion of Africans to Christianity require a break with their African cultural heritage? Who is an African ancestor? Is syncretism a good thing for an African Christian? What contribution can the African church make to the universal church? The author argues that rather than being antithetical to formal Christianity, an African Christian theology of ancestors is an example of how an indigenous African tradition can best express Christianity as well as make considerable impact on world Christianity.

Christian churches, divided and scattered over the earth, need to rediscover that there is one catholic and apostolic Church, the Communion of Saints. The author has grown up in a generation that has been struggling to find its way back to this Scriptural Doctrine of the Church. He believes the solution is to be found in the theology of Luther and the Reformation. World Lutheranism and the Ecumenical Movement need the guidance of the great Reformer. For here again we are treading the same ground that Luther and other saints have trod.

This book examines the similarities and relationship between Christian saints and African ancestors. Further, it analyzes the deep cultural roots of African peoples and the ancestral frame as a point of departure for developing an indigenous African theology. Questions dealt with include: Does the conversion of Africans to Christianity require a break with their African cultural heritage? Who is an African ancestor? Is syncretism a good thing for an African Christian? What contribution can the African church make to the universal church? The author argues that rather than being antithetical to formal Christianity, an African Christian theology of ancestors is an example of how an indigenous African tradition can best express Christianity as well as make considerable impact on world Christianity.

FEW other tenets of Catholic belief and practice have been combated by the religious revolutionists of the sixteenth century with such persistent violence as that of "The Communion of the Saints"; yet few other tenets of Catholic belief and practice are so solidly grounded in Scripture and Tradition, or afford to the Christian soul so much sweetness of thought, so much hope fulness 0 f life and action. For ages the Apostles' Creed reechoed through Christendom -" I believe in the Communion of the Saints"; and to this article of the Creed solemn significance was given in universal ritualistic observance. Suddenly all was changed. "Justification by faith alone," the vital, though most erroneous principle of the new religion, was the argument for the exclusion of all secondary or mediate intercession. The Saints, those on earth or those in Heaven, it was said, must be silenced. Intervention on their part is needless. It is injurious to the Saviour of Calvary. It indicates either in the Saviour insufficiency of power and merit, or in the believer insufficiency of personal appropriation of the fullness of salvation proffered by Him to mankind. Henceforward, the article in the Creed" I believe in the Communion of the Saints"was to be a mere verbal expression, void of substantial meaning or living reality. Much more - that the Saints be once forever ejected from prerogatives and privileges heretofore accorded to them, war was waged against their names and memories, against things whatsoever that might recall them to the Christian mind, or suggest recognition of their deeds of holiness. The doctrine of " The Communion of the Saints," as interpreted and reduced to practice by the Catholic Church, before and after the so-called "Reformation," was distorted and calumniated to the end that seen only under a vile and blackened image, it be abominated the more cordially, and buried the more deeply in abiding oblivion. The recognition of the Saints, as known in the Catholic Church, it was said, is rank superstition, degraded idolatry: to invoke their intercession, to venerate their virtues, to picture them in stone or on canvas, is the revival of olden paganism. Thus inaugurated, opposition to the Saints travelled down the centuries, though here and there somewhat shorn of its asperity as justice and common sense were allowed a hearing. The opposition lives to-day. Even to-day the Saints need to be defended. misrepresentation must be denied, and truth set forth in its full armor of defense. What is "The Communion of the Saints"? It is the fellowship of mutual love and help among the sons of Christ, members of His mystic body, the Church, whether still battling for salvation on earth, or reigning in bliss in Heaven, or enduring for a time the cleansing fires of Purgatory. Originally published in 1912.