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.

This dissertation of 408 pages includes illustrated photos and Chinese texts as appendices, and attempts to understand Mary's role in two ancient traditions and practices: Chinese ancestor veneration, a cultural practice; and the communion of saints, a Catholic theological doctrine. This research is one of the first in academic circles to compare this important aspect of Chinese culture with a key Catholic teaching. Therefore, the thrust and the novelty of this dissertation hopes to point out how Marian devotion can contribute to Chinese Catholics in the cultural practice of ancestor veneration as an important means of expressing filial piety. Complex as this theme may be, the methodology used is the principal method of: seeing critically; examining alternate sources; and evaluation (reconstruction). The methodology also includes other ways of doing theology, such as qualitative research for six case studies and the category of relationship for the reconstruction. Chinese cultural and religious traditions and texts are important alternate sources to consider, aside from the mainstream of Church documents, writings and scriptural readings. With rich variables at hand, the final chapter suggests ways of implementing Marian devotions thanks to Chinese ancestor veneration understood within the theological framework of the communion of saints. This dissertation unfolds in six major chapters with chapter seven offering an assessment, conclusion and recommendations. Chapters one through six are as follows: Chapter one outlines the rationale and the methodology chosen. Chapter two gives the historical background, including the 'Rites Crisis', and examines practices of Chinese Ancestor veneration as a cultural, filial-piety tradition. The chapter also clarifies differences between ancestor worship as a cultural phenomenon, and the Catholic understanding of the communion of saints as a religious phenomenon. Chapter three, using the qualitative method, extensively proves that Chinese ancestor veneration is considered important within Chinese Catholic families and clans. Chapter four explores the concept of communion as a model in ecclesiology and in reference to the saints. Chapter five focuses on Mary's role in the communion of saints and Chinese ancestor veneration by outlining their differences and similarities. Chapter five reconstructs the rich variables in the category of relationship, as an anthropological approach. The sixth chapter suggests ways and means of implementing Marian devotions in the liturgy in reference to the communion of saints and Chinese ancestor veneration. For evangelization and pastoral work in Asia, there is food for thought illustrated in three models of relationship: the first model, hierarchical, the second, communion, and the third, a vision of the evolution and journeying together to the end point that is the Reign of God, in one single family and clan.

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.