Liturgy and Inculturation

 

INTRODUCTION

Inculturation is the combination of doctrinal orthodoxy with aspects of local customs and traditions that is a major interest in Catholicism.

DEFINITION OF LITURGICAL INCULTURATION

The word inculturation was coined by a french theologian, J. mason in 1962 when he called attention to the need for a Catholicism that is inculturated in a pluriform manner. The word was also used in 1973 by Barney who wrote that the supracultural components of Christianity should neither be lost nor distorted but rather it should be secured and interpreted.

As defined by shorter, inculturation is the creative and dynamic relationship between the Christian message and a culture or cultures. Inculturation is an ongoing process that is relevant to every community where the seed of the faith has been sown. The Christian faith cannot exist devoid of culture and there is need for a reciprocal interaction and integration between Christian faith and culture. The extraordinary synod of bishops defines inculturation as the positive factors taken up by the church from different cultures to join diversity and unity. However it is different from mere external adaptation. It signifies an interior transformation of authentic cultural values by integrating them into Christianity; the rooting of Christianity into various human cultures. John Paul II used the term to designate the incarnation of the gospel in autonomous cultures and the introduction of these cultures into the life of the church.

Inculturation is made up of three principal elements: first is interaction, where Christianity and culture enter into dialogue. This inculturation is not one-sided thus both the church and culture have something to offer and take from each other. Here in the light of the gospel, values, rites and symbols of culture are examined for usefulness. Secondly is the integration of pertinent cultural elements. These are imbibed into the scheme of Christian values, practices and institutions. In this case the cultural elements often need to be modified, or adjusted in order to be integrated. Thirdly is the dynamic of transculturation, whereby the parties involved retain their identity in the process of interaction and integration. Inculturation enriches Christianity without prejudice to its nature as a divine-human institution.

The application of this concept of inculturation to liturgy, liturgical inculturation may be defines as the process where pertinent element of local culture are integrated into the text, rites, symbols and institutions employed by a local church for its worship. This means that the cultural components are allowed to influence the liturgical pattern of composing formularies, proclaiming them, performing ritual actions and symbolizing the liturgical message in art form. Therefore, the power of the liturgy to evoke local culture is a sign that inculturation has taken place.

There are some other terms which have been used to express the relationship between liturgy and culture. These terms are indigenization, contextualization, adaptation and acculturation. Indigenization indicates the process of conferring on the liturgy a cultural form that is native to the local church. Contextualization this fittingly expresses the need for the church to be relevant to contemporary society. Adaptation is the official word used by the constitution on sacred liturgy. Acculturation  is the juxtaposition of two cultures operating according to a dynamic of interaction without the benefit of mutual integration.

A THEOLOGY OF LITURGICAL INCULTURATION

The theological starting point for inculturation is the incarnation of Jesus Christ insofar as it involves the church. This is not premised on the incarnation as the initial event of the New Testament history of salvation but it is based on the incarnation as a mystery that continues to be realized in the life and mission of the church.

Liturgical inculturation means diversity in cultural expression and unity in Christian faith and tradition. The liturgy of the church must not be foreign to any county. However it should transcend the particularity of race and nation. This principle of incarnation is sometimes invoked for introducing the use of Eucharistic elements other than wheat bread and grape wine in places where these are not staple food and drink. The church has the duty to be incarnated in imitation of Christ, in the cultures and traditions of the local people. By this ecclesiological principle it would seem that in theory the church could permit another foodstuff and drink for the Eucharist provided they express the meaning and intention of Christ’s institution at the last supper; but in practice the church has prerogatives to require wheat bread and grapes wine for a valid sacramental celebration and it would be a grave act of irresponsibility to use other foodstuff and drink. However, under special circumstances, the church can dispense with the tradition of using wine for the Eucharist.

The mystery of the incarnation is the premise for liturgical inculturation. In the process of inculturation the liturgy eventually acquires a diversity of forms based in the culture of each local church. However, this process is guided and influenced by certain liturgical principles in order to preserve the fundamental elements of Christian and roman liturgy. Though inculturation tends towards cultural diversification, it protects the essential unity of the liturgy. The aim of inculturation is to render the mysteries of Christ accessible to the local community so they relieve and experience them in the context of its own culture.

In inculturation, it should be considered that (1) the liturgy is an exercise of the priestly office of Christ. (2) The liturgy is hierarchical and communal in nature. (3) The liturgy is the summit towards which the activity of the church is directed, and the fount from which all the church’s power flows. (4) The active participation of the faithful. (5) The sound tradition may be retained and yet the way remains open to legitimate progress. (6) In the liturgy God speaks to the people and Christ proclaims the gospel still.

The work of inculturation should primarily be based on the sacred scriptures for its language, symbols and texts. The ritual shape of the Eucharist began to increasingly bound up with the culture of the period after the fourth century. Thanks to the conversion of Constantine and the edict of Milan.

THE PROCESS OF INCULTURATION

Inculturation operates according to a given process and methodology. Hence inculturation is basically a type of dynamics translation. According to Sacrosanctum Concillium 37-40 the work of inculturation must be based on the revised typical edition of the liturgical books of Vatican II. Thus SC 38 decrees that provisions should be made, even in the revision of liturgical books for legitimate variations and adaptations to different groups, regions and peoples; especially in mission lands provided the substantial unity of the roman rite is preserved. However the specification of adaptation is reserved for the competent, territorial ecclesiastical authority. The particular rituals should be in harmony with the roman rituals and must be prepared by the competent ecclesiastical authority.

In inculturation, the components of culture should be reviewed. These are values, patterns and institutions. The values are the principles that influence and give direction to the life and activities of a community. The cultural patterns are the typical way members of a society think or form concepts, express their thoughts through language and ritualize aspects of their life and create art forms. This area cover thought, language, rites and symbols, literature, music, architecture and all expressions of fire arts. The very name of the church building “domus ecclesiae” or the house of the church, suggests a pattern of thought and language. Regarding the value of leadership the liturgy observe a clear thought, language and ritual pattern.

METHODS OF INCULTURATION

The church has used several methods in the course of the centuries. Some of these methods include: creative assimilation, dynamic equivalence and organic progression. (1) In the method of creative assimilation, dynamic, inculturation come about through the integration of pertinent rites and linguistic expressions. This method has undoubtedly enriched the shape of the liturgy. (2) the method of dynamic equivalence consist of replacing elements of the Roman liturgy with something that has an equal meaning or value in the culture of the people and hence can suitably transmit the message intended by the Roman liturgy. Through dynamic equivalence the linguistic, ritual and symbolic elements of the roman liturgy and re-expressed according to the pattern of the local church. (3) The method of organic progression can be described as the work of supplementing and complementing, when necessary, the shape of the liturgy established by SC and edition typica of the liturgical books. It accomplishes this by rereading these documents with the purpose of supplying what they lack or putting to completion what they only partially and imperfectly state. This method uses two dynamics to develop the shape of the liturgy. The first is supplementation within which new elements are inserted into the liturgy and the second is continuance which is a sequel to the work begun by the council and Holy See. This method is organic because it results in a new shape that is coherent with the basic intention of the liturgical documents and on a wider breadth, with the nature and tradition of Christian worship. However, the organic progression does not consist of emending or modifying what has been established by superior authority.

CONCLUSION

            Liturgical inculturation is a basic strategy of evangelization in the church, passing the gospel message to the people of God based on the things they can easily relate to; things from their own culture. In other words, inculturation is making Christ incarnate in the different cultures of the different nations of the world. However, this is not done arbitrarily, there are principles that guide these practices.