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Dissertations / Theses on the topic 'Ancestor veneration'
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1
Chua, Celia M. I. C. "Mary, Chinese ancestor veneration, and the communion of saints." IMRI - Marian Library / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430314354.
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Dapila, Fabian Naangmensuma. "Inculturation and ancestor veneration: The case of the Dagaaba Catholics." Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9997.
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The tension between indigenous African cultures and religions on the one hand, and Christian Churches on the other, is a well known fact that has been addressed by all concerned but still not resolved. From the point of view of the Africans, the history of the Christian missions is filled with misunderstandings and a lack of sensitivity on the part of the Churches. The African Synod of Bishops held in Rome in April 1994, is only the latest example of the problems surrounding the Church's attitude towards African Christians. From a personal experience of the tension between indigenous African cultures and religions, the author analyses the situation of the Dagaaba Catholics as it exists and lays out the tools that can be used to come to a mutually acceptable solution. In the light of the ongoing modifications in the process of evangelization, the thesis explores the interaction between Catholic missionaries and the Dagaaba of Upper West Ghana from the beginning of the Christian mission to today. The area chosen for this study is ancestor veneration as it was and is practised by the Dagaaba. The discussion of the Dagaaba's beliefs and practices related to their ancestors showed, on the other hand, the centrality of the latter in the life of the Dagaaba, and on the other, important similarities with Christian attitudes towards the saints. Both Dagaaba ancestors and Christian saints are community heroes that were "sanctifed" by the group from which they hailed. They are models for the members of the respective communities. The images of the ancestors and saints are meant to establish a lasting memory of the heroes and make them ever-present. Both the Dagaaba sculptures and their ancestors and the statues of Christian saints are placed in locations where they are easily accessible, i.e., either the house or the church. As a result of the analysis the author confidently states that the integration of Dagaaba ancestor veneration with the Christian cult of the saints would be a vital step towards inculturation. If the Church were to allow the ancestors to play the role which in Christianity traditionally is played by the saints, Dagaaba Christians would become fully Christian and at the same time they would not feel that they have to abandon their African roots. The elements that play a vital part here are the naming of children after Dagaaba ancestors rather than European saints to whom the African have no relationship; the saying of prayers that include the ancestors; the celebration of the Eucharist in the consciousness that living and dead form the community of the faithful; and the performing of family rituals that involve past and present members. Together, clergy and lay persons must embark on the road towards inculturation. The process itself must be informed by thorough research into the genuine meaning of the beliefs and practices of Africans in view of the teachings of Christianity.
3
Nguyên, Alphonse Công Minh. "A study on the inculturation of ancestor veneration at the eucharistic celebration during "Têt" in Vietnam." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Leon, Alysia Ashley. "Funeral Home or Ritualistic Edifice? An Assessment of an Enigmatic Structure at the Late Pre-Hispanic Site of Panquilma, Central Coast Peru." OpenSIUC, 2016. https://opensiuc.lib.siu.edu/theses/1942.
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Mortuary remains within an archaeological context can illuminate the social and political aspects not only of the individual(s) buried, but also of the living who interred them. Although this is so, a consensus has not been reached in regard to the following questions: how can we determine the social identity of the living that interred the dead? What are the implications of the living-dead interaction, and how do mortuary practices alter social memory in order to fit political needs? This thesis constitutes an initial attempt to answer these questions while examining pre-internment mortuary practices, and associated ideologies regarding the afterlife based on data collected during the 2015 field season by members of the Proyecto de Investigación Arqueológica Panquilma (PIAP), under the direction of Dr. Enrique Lopéz-Hurtado, of the Instituto de Estudios de Peruanos Programa de Investigación. This project is centered at the Late Intermediate Period (LIP) to Late Horizon (LH) secondary Ychsma site of Panquilma in the mid-Valley of the Lurín River Valley, Central Coast of Peru. This research aims to determine the time period and significance of a puzzling structure that was excavated at the cemetery’s margin at Panquilma in order to determine the building’s potential role in ancestral veneration practices of the lesser-elites. Upon first glance this structure appeared to have a layout of a household structure but was located near the cemetery, far from the residential center of the site. A wide array and substantial quantities of exotic and/or ritual items such as sheet metal fragments, colorful bird feathers, orpiment, and manuports, as well as Spondylus sp. and Nectandra sp. beads were discovered within this building suggesting non-mundane or non-domestic usages. Was this structure used in the preparation and care of the funerary bundles? Did it house an important figure (e.g., a shaman) in both their life and death? Or did it serve as a workshop for preparing ritual items? In an effort to ascertain the significance of this structure, this thesis examines the aforementioned remains as well as its relative location and the results from portable X-ray Fluorescence (pXRF) analyses of some of the excavated artifacts in order to provide a deeper understanding of mortuary practices at Panquilma and thus the Ychsma’s concept of and interaction with the dead on the Central Coast of Peru. The exact function of this structure cannot be concretely stated, but the diverse lines of evidence present appear to favor the first hypothesis in which this structure functioned as a funerary preparation area, but principally for elite and/or ritually significant bundle(s). This was ascertained due to the numerous exotic and/or ritual artifacts found associated within this Inkaic structure that likely served a ritualistic function in regard to water and agricultural fertility as well as serving as indirect evidence for elite ancestral veneration practices.
5
Nguyen, Daniel Xuan-Vu. "Pauline Freedom: Idolatry and the Vietnamese Ancestor Cult." Trinity Lutheran Seminary / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=trin1455712662.
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Shabangu, Andries. "The gospel embodied in African traditional religion and culture with specific reference to the cult of ancestor veneration and the concept of salvation an inculturation hermeneutic /." Thesis, Pretoria : [S.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-08312005-155649/.
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Bonkoungou, Alfred. "L'eschatologie chrétienne en Afrique à l'ombre de la théologie du Christ-Ancêtre." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK004.
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Le contexte culturel du continent africain est marqué par la prégnance des ancêtres. C’est pourquoi la théologie de l’inculturation de la foi a pensé devoir s’approprier la thématique de l’ancêtre afin de rapatrier sa signification symbolique au service de la foi chrétienne. Mais, par-delà une mise en rapport informelle entre le Christ et l’ancêtre, l’inculturation de la foi a évolué vers la formalité spéculative d’une ancestralisation du Christ. En cela, la théologie du Christ-Ancêtre nous place devant un procédé périlleux de subsomption logique qui introduit et risque d’absorber le Novum du Christ dans les catégories et genres antérieurs de la culture de réception. L’ancestralisme n’est pas une réalité simplement africaine ; il traverse la Bible et d’autres cultures comme celle de la Rome antique et de la Chine ancienne. Par-delà la causalité exemplaire de l’ancêtre que la mémoire du passé suffit à fonder métaphysiquement, la théologie chrétienne ne peut pas lui reconnaître une causalité efficiente. En juste foi chrétienne, c’est l’efficience du Ressuscité qui bouleverse tout le régime d’efficience salvifique antérieur à la nouveauté chrétienne. Le Christ n’est pas un Ancêtre, il est l’EschatonThe cultural context of the african continent is marked by the pregnancy of the ancestors.That is why the theology of the inculturation of the faith thought of having to appropriate the theme of the ancestor to repatriate its symbolic meaning in the service of the christian faith. But beyond an informal putting in report between the Christ and the ancestor, the inculturation of the faith evolved towards the speculative formality of an ancestralisation of the Christ. In that respect, the theology of Christ-Ancestor places us in front of a precarious process of logical subsumption which introduces and risks to absorb the Novum of Christ in the categories and the previous kinds of the culture of reception. The ancestralism is not only african reality; it crosses the Bible and the other cultures as that of ancient Rome and ancient China. Beyond the exemplary causality of the ancestor which the memory of past is enough to establish metaphysically, the christian theology cannot recognize it an efficient causality. In christian faith, it is the efficiency of the Resuscitated that upsets all the category of salvific efficiency previous to the Christian novelty. Christ is not an Ancestor, he is Eschaton
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Chua, Celia. "Mary, the Communion of Saints and the Chinese Veneration of Ancestors." IMRI - Marian Library / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1267545196.
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Mulaudzi, N. (Nkhumiseni). "Ancestral consultation : a comparative study of Ancient Near Eastern and African religious practices with reference to 1 Samuel 28:3-25." Diss., University of Pretoria, 2013. http://hdl.handle.net/2263/41370.
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The main purpose of this study was to investigate the relationship between the African and the
Ancient Near Eastern tradition with regard to the ancestral consultation. 1 Samuel 28:3-25 was used
as a point of departure. This text was used because it is the only text in the Hebrew Bible that shows
the act of consulting the dead except those texts explicitly condemning the act.
The study was divided into five chapters. Chapter 1 focused on the introduction and the research
problem. Chapter 2 focused on the study of 1 Samuel 28:3-25 and this was done via and intratextual
and intertextual analysis. The intratextual analysis of 1 Samuel 28:3-25 focused on the
interrelatedness of the text on its literally level. This was done by means of a morphological,
syntactical and structural analysis. The intertextual analysis focused on 1 Samuel 28:3-25 in relation
with other texts in the Hebrew Bible, especially with reference to the practice of ancestral
consultation.
In Chapter 3 the main focus was on the Ancient Near Eastern tradition with regard to ancestral
consultation and thus focused upon extratextual material. In this chapter, Mesopotamian and
Israelite cultural practices were mainly considered. Customs relating to the act of consulting the
dead were studied. It included funerary customs, death and mourning rites, the place and role of the
dead in society. The study concluded that the act of ancestral consultation in the Ancient Near East
was part of their religion. In Ancient Israel, however, it was prohibited by Yahwistic religion.
Chapter 4 focused on ancestral consultation in African tradition. In this chapter, personal
knowledge and experience were also important. Ancestral consultation in Africa is still a living
tradition. The role of the ancestors was studied and also the role that the living have in relation to
their ancestors. In this chapter the role of Christianity in Africa played pivotal role because
Christianity shaped African religion of today. It is clear from the study that African Christianity still
pays tribute to their dead relatives as they are believed to be closer to God. Both Christians and
those who practice traditional religion agree on the role of the ancestors.
In Chapter 5 the researcher brought together the information in Chapters 1 to 4. In that sense it can
be regarded as the climax of the investigation into ancestral consultation as an ancient and modern
cultural and religious practice. This chapter contains a comparison between African and Ancient
Near Eastern tradition regarding ancestral consultation. The chapter indicates that there is a lot to
compare between the two traditions, but one needs to consider the differences in time, religious
perceptions, geography, economic and political background of the two traditions. This should
especially be considered in evaluating the Ancient Near Eastern tradition because it is in the
“archive”; we can only read and learn about it with reference to available sources, while African
tradition is an existing one.
In Chapter 6 the researcher summarised the main findings of the study with special reference to the
research problem as discussed in the first chapter.Dissertation (MA)--University of Pretoria, 2013.
gm2014
Ancient Languages
unrestricted
10
Bae, Choon Sup. "Ancestor worship and the challenges it poses to the Christian mission and ministry." Thesis, 2008. http://hdl.handle.net/2263/25045.
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Ancestor worship is conceived by some to be an outdated primitive custom with no relevance to modern society. However, this study shows that ancestor worship is still alive and well in numerous cultures and countries around the globe and that it is still practised in different forms today. This study focuses on the phenomenon of ancestor worship in Africa, Japan and Korea and specifically deals with the challenges it has posed to Christian missionaries in these contexts. Furthermore, this study examines the strategies which the Roman Catholic Church, the Protestant Church and Independent Churches have adopted to deal with this problem and the apparent mismatch with Christian theology. Therefore, the analysis of the phenomenon of ancestor worship is situated in the socio-cultural and religious paradigms of each of these countries and is examined in theological, missiological and Biblical terms. Most notably, the thesis attempts to determine whether or not ancestor worship can be considered to be a purely social and cultural phenomenon which carries certain ethical responsibilities in these cultures and whether or not it is congruent with Christian theology. This study has attempted to prove that in spite of the socio-cultural dimensions of ancestor worship and its rituals (with their ensuing ethical responsibilities in the cosmologies of these nations) it is still essentially worship. It is contended that ancestor worship is fundamentally a form of idolatry and contrary to the teachings of the Bible and is therefore does not articulate with Christian theology. The fundamental premise underlying the study is the ultimate authority of the Bible as the inspired word of God. This is a qualitative study which attempts to explore the phenomenon and rituals of ancestor worship on numerous levels. In each case the theological contributions of scholars in the field are evaluated and explored and ultimately benchmarked against the Biblical evidence. In the African context it is necessary therefore to look at African Christology and the attempts of scholars to contextualise the gospel in African terms. As such the continuity and discontinuity between traditional religion and the Bible is explored and the dangers of syncretism are addressed. The ultimate goal was to suggest a suitable approach for the Church to deal with the challenges which ancestor worship poses in these specific contexts. The study will motivate and argue for contextualisation as an appropriate mission principle in this regard. This takes into consideration the social responsibility which missionaries have towards the people to whom they introduce the gospel. The reason is that the close bond which exists between identity, culture and religion is acknowledged. If the religion or cultural practises are rejected because it does not comply with the Gospel’s requirements, then missionaries need to be sensitive to the void which they may create in the identity of the people and take appropriate steps to ameliorate the problem and avoid syncretism.Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2008.
Science of Religion and Missiology
unrestricted
11
Govender, Rajendran Thangavelu. "A comparative ethnography of rituals and worship among Hindus and Zulus in South Africa with special reference to death rituals and ancestor veneration." Thesis, 2007. http://hdl.handle.net/10413/2698.
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This study examines the similarities and differences between the historical background and the current performance of Hindu and Zulu funerals and associated ceremonies. After presenting an account of the historical development of the Hindu and Zulu communities in South Africa, a chronological account of the performance of each of these funeral ceremonies are presented. This account includes a detailed description of the rituals performed when a person is on his/her death bed, the actual funeral ceremonies and the post death rituals and ceremonies associated with ancestor veneration. The incidence and significance of The Anthropology of Geste and Rhythm in each of these ceremonies are demonstrated according to the theory of Marcel Jousse. The Hindu and Zulu ceremonies are then analysed and interpreted to demonstrate an individuals life crises which Van Gennep called the "Rites of Passage" and distinguishes three phases: separation, transition, and incorporation. The discussion accounts for the transmission of traditions over generations, and which demonstrate the anthropological and psychobiological nature of memory, understanding and expression as evident in the performance of Hindu and Zulu funerals and ceremonies and the manner in which the ancestors are venerated in South Africa. The research was undertaken mainly in Kwa-Zulu Natal. However to fill research gaps in the Hindu investigation a study was undertaken in some parts ofIndia as part of the Ford Foundation International Fellowship Programme.Thesis (Ph.D.) - University of KwaZulu-Natal, Durban, 2007.
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Jambulosi, Mavuto. "Towards a theology of inculturation and transformation: theological reflections on the practice of initiation rites in Masasi district in Tanzania." Thesis, 2009. http://hdl.handle.net/11394/3223.
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Magister Philosophiae - MPhilThe aim of my research project is to give a theological reflection on the practice of initiation rites within Masasi district, in south-east Tanzania. While initiation remains a very significant tradition among the Yao, Makonde and Makua tribes in Masasi, the ancestral cult and the content of sex related education in these rites have presented challenges to the Christian communities. Some Christians do not feel comfortable with the inclusion of the ancestor cult since this does not immediately seem to agree with Christian doctrine. There is also a general acknowledgment that the rites could be partly responsible for the premature involvement in sexual activity by young people. In the past theological attempts were made to Christianise Masasi initiation rites with the hope of addressing these two issues highlighted above. This approach had its difficulties and limitations since not all communities in Masasi villages are Christian and since religious diversity has to be respected. Furthermore, in areas where Christianisation has been put into effect, not much change has been recorded with regards to the two main problems noted above. Christianisation simply touched on the form but did not influence the content of rites. Other theologies, especially in missionary circles, viewed initiation as an antithesis of Christianity, a view which undoubtedly discouraged constructive Christian dialogue with the practice. African theologians on the other hand seem not to have produced much systematised treatments on the subject of rites which otherwise would have been useful materials to various African Christian communities. As a result of these and other inadequacies we have a problem as far as what should be done to have the Christian faith inform the processes within the rites of passage. What kind of theology will respect the culture and yet uphold teachings of the biblical tradition in addressing cultural initiation? In this project I am proposing a theology of ‘inculturation and transformation’ to address the impasse described above. Inculturation “describes the process of integration of the faith and life of the church in a given culture” (Pobee 1992:35). The aim of inculturation is to express the Christian faith in a culturally relevant manner so as to transform the culture. Initiation rites will be made to engage with the Christian theology in such a way that the precepts of biblical theology will be applied to rites with a view to moulding those aspects of rites that are not consistent with the teachings of the Bible. The good elements already found in these rites will be maintained. The goal of inculturation is not to destroy the rites but to present the rites “in a far more perfect way on an essentially different and infinitely higher level” (Nyamiti 1971:6). Through inculturation the underlying cultural worldview behind rites is taken into account. Inculturationtransformation theology aims at addressing the inner levels of culture. For this to happen the Gospel has to go in-culture and mould it from within.September 2009
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Breure, Johan. "Ancestors : a challenge to the Oruuano Church of Namibia." Diss., 1999. http://hdl.handle.net/10500/15891.
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Text in EnglishOruuano is an Independent Church in Namibia founded in 1955 because of members of the Herero community breaking away from the Rhenish Mission Church. Oruuano has the same doctrinal position as the Evangelical Lutheran Churches. In all church services it uses the standard Lutheran liturgical forms and the Otjiherero Lutheran hymnal. Belief in the ancestors is strong among the Herero. It is centred around the holy fire that is found between the main house of the head man and the cattle's kraal. The church does not acknowledge the ancestors, but it allows its members to venerate their ancestors outside the church. The church's approach is that of tacit consent. This dissertation discusses this approach and concludes that Oruuano cannot remain silent on the ancestors any longer. Time has come to deal with it theologically, showing the supremacy of Christ, while integrating Herero traditional practices and spirituality with the worship and practice of Oruuano.
Christian Spirituality, Church History and Missiology
M.Th. (Missiology)
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"Cults of the dead and ancestor veneration in the north highlands of Peru (AD 200 – 1600) and their implication for political organization and the emergence of the ayllu in the Central Andes." Tulane University, 2021.
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15
Zweininger, Jakob. "Religiose Ansprechbarkeit der Post-Sowjetischen Kirgisen : eine sozio-missiologische Fallstudie des Bekehrungsprozesses der zum Christentum konvertierten Kirgisen." Diss., 2009. http://hdl.handle.net/10500/876.
Full textAbstract:
The Kyrgyz are a Mongolian, Turkic ethno-linguistic people group. The political and
social changes of the post-soviet times have led to a great religious openness among the
Kyrgyz. Within one decade the nunber of Kyrgyz Christians has grown from few dozens to
over 3000. The intention of this work was to analyze the conversion process of the Kyrgyz
converts to Christianity and to apply the results to further missiological activity.
The religious background of the Kyrgyz, which is heavily influenced by Folk Islam,
was presented in the first chapter of the paper. In the second chapter, interviews collected
from Kyrgyz Christians were evaluated. The third chapter summarizes the most important
findings of the work and makes them applicable for missionary work. The precise knowledge
of the religious background of the Kyrgyz and intercultural communication that it is based
upon it can essentially dismantle barriers for the acceptance of the gospel.Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
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Zweininger, Jakob. "Religiöse Ansprechbarkeit der Post-Sowjetischen Kirgisen : eine sozio-missiologische Fallstudie des Bekehrungsprozesses der zum Christentum konvertierten Kirgisen = Religious accountability of post-Soviet Kyrgyz people: a socio-missiological case study of the conversion process to Christianity of proselyt Kyrgyz people." Diss., 2009. http://hdl.handle.net/10500/876.
Full textAbstract:
The Kyrgyz are a Mongolian, Turkic ethno-linguistic people group. The political and
social changes of the post-soviet times have led to a great religious openness among the
Kyrgyz. Within one decade the nunber of Kyrgyz Christians has grown from few dozens to
over 3000. The intention of this work was to analyze the conversion process of the Kyrgyz
converts to Christianity and to apply the results to further missiological activity.
The religious background of the Kyrgyz, which is heavily influenced by Folk Islam,
was presented in the first chapter of the paper. In the second chapter, interviews collected
from Kyrgyz Christians were evaluated. The third chapter summarizes the most important
findings of the work and makes them applicable for missionary work. The precise knowledge
of the religious background of the Kyrgyz and intercultural communication that it is based
upon it can essentially dismantle barriers for the acceptance of the gospel.Christian Spirituality, Church History and Missiology
M. Th. (Missiology)