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Towards an Inculturated Understanding of the Eucharist

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Towards an Inculturated Understanding of the Eucharist THE SACRIFICE OF THE MASS AND THE CONCEPT OF SACRIFICE AMONG THE XHOSA: TOWARDS AN INCULTURATED UNDERSTANDING OF THE EUCHARIST. By SITHEMBELE SIPUKA Submitted in accordance with the requirements for the degree of DOCTOR OF THEOLOGY in the subject of SYSTEMATIC THEOLOGY atthe UNVERSITY OF SOUTH AFRICA PROMOTER: PROF MB G MOTLHABI NOVEMBER 2000 ACKNOWLEDGEMENTS I would like to thank all those who in various ways have helped and supported me during the writing of this thesis. I thank the people of Qoqodala and Zigudu parish my interaction with whom inspired the topic of this thesis. I also thank the promoter of this thesis, Prof. Mokgethi Motlhabi, who helped me with its formulation and made sure that I do not stray from the topic. His clarity and thoroughness, while still being friendly, were greatly appreciated. In particular I would like to thank my bishop, Rt. Rev .. H N Lenhof, for making me believe that I could carry out a project of this nature and for supporting me both morally and financially while I was trying to make it happen. Fr. Bonaventure Hinwood, with his 'nagging', helped me to embark on this project before it was too late. My thanks also goes to the Franciscans and the Institute for Catholic Education who fed and accommodated me almost for nothing. Thanks to the SACBC's seminaries' department and to my colleagues who ungrudgingly released me to work full time on this thesis. Thanks to Fr. Enrico Parry, for helping me with the computer for the layout of this work and to the St. John Vianney librarian, Miss. Joanne Paul for her assistance during this research. Finally I would like to thank my family, Sr. Deirdre Mellet, Fr. Bangizwe Khoza and all the friends who showed interest in my studies and supported me every mile of the way. ii DECLARATION I declare that THE SACRIFICE OF THE MASS AND THE CONCEPT OF SACRIFICE AMONG THE XHOSA: TOWARDS AN INCULTURATED UNDERSTANDING OF THE EUCHARIST is my own work and that all the sources I have used or quoted have been indicated and acknowledged by means of complete references . ~I ~A 'f b<.vi}( ...... ~: .... ..... l-0 ... !:. •-: 'I·~-~.: ........ (S SIPUKA) DATE iii SUMMARY The last Supper Jesus had with his disciples on the night before he died on the cross is the foundation of a major liturgical celebration in the Catholic Church called 'the Eucharist'. One of the major designations of the Eucharist is that it is a sacrifice. The starting point of this work is that the sacrificial character of the Eucharist is not as meaningful and relevant for Xhosa people as it should be. The way forward is to study the Eucharistic and Xhosa sacrifices, compare them and suggest ways of rendering the Eucharistic sacrifice meaningful and relevant to Xhosa the people. Although not conclusive, the New Testament gives a strong foundation for the sacrificial understanding of the Eucharist. The Eucharist, as interpreted through the Last Supper accounts, covers all the conventional intentions of sacrifice, i.e. propitiation, communion, thanksgiving and mutual responsibility. The Fathers of the Church affirm the sacrificial character of the Eucharist with varying emphases, but taken together, their understanding shows development of thought and complementarity of themes. In the Middle Ages the most pronounced intention of the .Eucharistic sacrifice is propitiation and post Tridentine theological reflection is informed by this mentality. According to modem and contemporary thought, Christ's death on the cross, which is sacrarnentally represented in the Eucharist, is not an act performed on our behalf to appease an angry God but God's act of love towards us. The emphasis is on self-offering to God as exemplified by Christ. The Xhosa people still have regard for sacrificial rituals, but modernity has modified and sometimes changed their understanding and practice of sacrifice. The principle of God's universal salvific will and the doctrine of incarnation provide theological grounds for inculturating the Eucharist. Thus the inclusion of ancestors and use of cultural symbols in the celebration of the Eucharist may render it meaningful to Xhosa people. Relating the Eucharist to Xhosa culture will revitalise the communion element in Eucharistic sacrifice, iv which element has been lost sight of through the centuries. Eucharistic sacrifice in its turn will help Xhosa Catholics to have a deepened understanding of sacrifice that extends beyond performance of rituals to include self-giving. KEY TERMS Eucharist; Sacrifice; Last Supper; Mass; Church; Xhosa; Ancestors; Saints; Modem; Missionaries; Comparison; lnculturation; Propitiation; Communion; Lineage. :264. ~56 SIPU 111111111111111111111111111111111111111111111111 0001786916 v TO THE PALLOTINE MISSIONARIES WHO INTRODUCED THE XHOSA SPEAKING PEOLE OF QUEENSTOWN DIOCESE TO THE CATHOLIC FAITH vi TABLE OF CONTENTS PARTl EUCHARISTIC SACRIFICE IN CATHOLIC TRADITION CHAPTERl THE IDEA OF EUCHARISTIC SACRIFICE FROM THE OLD TESTAMENT TO THE EARLY CHURCH 1.1 Introduction 9 1.2 Sacrifice in the Old Testament 10 1.2. l The nature of sacrifice in the Old Testament 11 1.2.2 The Purpose of sacrifice in the Old Testament 13 1.2.3 The agents of sacrifice in the Old Testament 14 1.2.4 The conditions for the acceptance of sacrifice 15 1.3 Sacrifice in the New Testament 16 1.3 .1 The sacrificial character of the Passover as grounds for the sacrificial character of the Last Supper 17 1.3 .2 The sacrificial language of the Institution words 19 1.3.3 The nature of the sacrifice of the Last Supper 20 1.3.4 The agent of the Last Supper sacrifice 22 1.3.5 The condition for the acceptance of the Eucharistic sacrifice in the New Testament 23 1.3.6 Observations on Eucharistic sacrifice in the New Testament 23 1.4 The Patristic understanding of the Eucharistic sacrifice 25 1.4.1 Justin 25 1.4.2 St. Irenaeus 28 1.4.3 St. Hippolytus 29 1.4.4 St. Cyprian 30 1.4.5 Cyril of Jerusalem 31 1.4.6 St. John Chrysostom 32 1.4.7 St. Augustine 33 1.4.8 Observations on Eucharistic sacrifice in the Fathers 34 1.5 Conclusion 35 CHAPTER2 EUCHARISTIC SACRIFICE IN THE MIDDLE AGES 2.1 Introduction------------------------ 37 2.2 Medieval Eucharistic theology 38 2.3 Factors contributing to abuses of Eucharistic sacrifice 40 2.4 The pre-Reformation theology of Eucharistic sacrifice 42 vii 2.5 Eucharistic sacrifice during the Reformation _____________ 48 2.5. l The reformers 48 2.5.2 The Council of Trent 51 2.5 .2. l Observations on Trent's teaching on Eucharistic sacrifice 52 2.6 Conclusion 56 ·CHAPTER3 EUCHARISTIC SACRIFICE AFTER TRENT TO THE PRESENT 3.1 Introduction --------------------------------------------------- 58 3.2 Eucharistic Sacrifice in the Post-Tridentine period 59 3.3 Eucharistic sacrifice in the modern Period 63 3.4 Eucharistic sacrifice in the contemporary period 71 3.4.1 Eucharist as sacrifice of Christ and the Church 71 3.4.2 The 'fruits' of Eucharistic sacrifice 78 3.4.3 Eucharistic sacrifice and liberation 82 3.5 Conclusion and observations 83 CHAPTER4 EUCHARISTIC SACRIFICE IN THE RECENT MAGISTERIAL TEACHING AND IN THE EUCHARISTIC LITURGY. 4.1 Introduction 87 ------------------------------------------------------------------------ 4. 2 Recent Magisterial teaching on Eucharistic sacrifice 88 4.2.1 Pius XII (Mediator Dez) 88 4.2.2 Paul VI 91 4.2.3 Vatican II 91 4.2.4 John Paul II 93 4.2.5 Catechism of the Catholic Church 94 4.3 The theme of sacrifice in the current Eucharistic liturgy 96 4.3.1 Preparation of the gifts 96 4.3.2 Eucharistic prayer 97 4.3.3 Communion Rite 98 4.3.4 Observations on the structure of Eucharistic sacrifice 99 4.4 Conclusion and observations 99 PART2 SACRIFICE IN XHOSA TRADITION CHAPTERS THE XHOSA PEOPLE 5.1 Introduction 105 -------------------------------------------------------------------------------- ~ Tu~~d~~~~~ 1~ 5 .2 .1 Distinguishing the Xhosa people 106 viii 5.2.2 A brief history of the Xhosa ___________________ 108 5.2.3 The present composition of the Xhosa 110 5.3 The kinship and lineage system 113 5.3. I Kinship principles relevant for sacrifice 113 5.4 The Xhosa cosmology 115 5.4.1 The Supreme Being · 117 5.4.2 The Ancestors 119 5.4.2.1 Categories of ancestors 122 5.4.2.2 Manifestation of ancestors 125 5.4.3 mysterious beings 127 5.4.4 The diviners 128 5.5 Conclusion and observations 129 CHAPTER6 SACRIFICE AMONG THE XHOSA IN THEIR TRADITIONAL SETTING 6.1. Introduction 133 ·~~~~~~~~~~-~~~~~~~~~~~~~- 6.2 The fact of sacrifice in the Xhosa language 133 6.3 Sacrifice and ritual 134 6.4 Categorisation and classification of sacrifice 135 6.4.1 Birth sacrifices 137 6.4.1.l Ukufuthwa (To be steamed) 137 6.4.1.2 Imbeleko or umbingelelo (A thing with which to carry on the back or sacrifice) __ 137 6.4.1.3 Ingqithi (amputation of the first phalanx ofone finger of the left hand) 138 6.4.2 Initiation sacrifices 138 6.4.2.1 Ukwaluka 139 6.4.2.2 Intonjane or ukuthomba 140 6.4.2.3 Marriage 141 6.4.3 Contingent sacrifices 143 6.4.3.1 Propitiatory sacrifice 144 6.4.3.2 Diviner initiation sacrifice 145 6.4.3.3 Supplication sacrifices 145 6.4.3.4 Communion sacrifices 146 6.4.3.5 Thanksgiving sacrifices 148 6.4.3.6 Ostracism sacrifice 148 6.4.4 Death sacrifices 149 6.4.5 Important or solemn sacrifices 149 6.5 Elements of Xhosa sacrifice 151 ~~~~-~~~~~--~~~~~~~- 6 .5. l Material elements 151 6.5.2 Ritual elements 153 6.5.2.1 Dancing 154 6.5.2.2 Use ofUbulawu (Home medicine) 154 6.5.2.3.
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