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Inculturation: a Difficult and Delicate Task

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Inculturation: a Difficult and Delicate Task Inculturation: A Difficult and Delicate Task Peter Schineller, S.]. nculturation is no longer a new word in the theological religious manner, and thenin the Christian manner. There is little I vocabulary. Many books have been written on the topic, interaction or integration between the two. Marriage is cel­ describing, criticizing, encouraging, and exemplifying what it is ebrated in the home in the traditional manner, and then the all about. Synods of bishops and church leaders have treated the couple comes to church for the church wedding. Thus many topic. Pope John Paul II in his apostolic exhortation Ecclesia in African Christians continue to live in two different religious Africa,following the 1994 Synod of Bishops for Africa, speaks of worlds, that of their traditional religions and that of Christianity, inculturation as "one of the greatest challenges for the church on which remains heavily Westernized. the eve of the third millennium" (no. 59) and "a difficult and I outline here several obstacles that slow down the progress delicate task" (no. 62). of the deep rooting of Christian faith in the rich variety of human In this essay we will explore why inculturation remains cultures. "difficult" and "delicate." But first, what is inculturation? In Complexiiuofcultures.Into whatculture does one inculturate surveying the literature, I have discovered numerous defini­ the Gospel? All cultures today, whether modern or traditional, tions, each differing in nuance or emphasis. Perhaps the most are in rapid transition. This is especially true of the continent of commonly used definition, at least in Roman Catholic literature, Africa. In inculturating gospel values into a culture, one is is that of Pedro Arrupe, former superior general of the Jesuits: dealing with a moving target. The speed of change has acceler­ ated. Rapid shifts can be observed everywhere, even in the Inculturation is the incarnation of Christian life and of the Chris­ smallest villages, but most clearly in the major cities. tian message in a particular cultural context, in such a way that In this age of specialization we dwell amid many cultures this experiencenot onlyfinds expression through elements proper that intertwine and remain unintegrated. Thus, in addition to to the culture in question, but becomes a principle that animates, varied ethnic cultures, we must deal with technological versus directs and unifies the culture, transforming and remaking it so as to bring about "a new creation." (Letter to the Society of Jesus, traditional cultures, urban versus rural mind-sets, youth values 1978) versus the values of the older generation. If the pastoral agent is to enable the Gospel to take root in such a variety of cultures and Definitions generally emphasize the goals of inculturation, such subcultures, then he or she must first respect, appreciate, and be as the rooting of Christianity in diverse cultures, the transforma­ attuned to these varied contexts. tion of cultures in light of the Gospel, the evangelization of every Demandsupon timeandenergy.The faith brought by mission­ aspect of the individual and societal life of a people, the natural­ aries necessarily was faith that reflected the Irish, Belgian, Ger- izing of the church in every culture. In working toward such goals, authentic inculturation will respect the native genius and character of each culture. No mean or easy task indeed! We can Many African Christians see why inculturation remains a slow journey. Closelyrelated to the definitionof inculturationis its method. hold traditional religious In my Handbook on lnculturation (Paulist Press, 1990), I present marriage ceremonies in the one method in the form of a pastoral circle, based upon the method of correlation of Paul Tillich. In this method I see three home, then come to church basic poles on a circle, and interacting: (1) the Christian message, for a Christian wedding. (2) the cultural situation, and (3) the pastoral agent working with his or her community. But each of these poles is complex, and the interaction between the three poles can also be problematic. man, or other expressions of Christian faith of the missionaries. Before spelling out in greater detail the obstacles to Ideally, inculturation should have occurred naturally; it should inculturation, let me give, from the experience of Africa, a few have been commonplace and ongoing. But the reality is that we examples of progress and of lack of progress. On the positive are now engaged in catching up, and at times correcting the lack side, we can point to the use of proverbs and stories in preaching. of inculturation in the past. This takes enormous amounts of time In the oral cultures of Africa, this practice calls forth an active and energy. response from congregations. Liturgical dance, based upon tra­ Much of the church in Africa today concentrates on growth ditional dances, adds life and celebration to the entrance rite, and expansion. The tendency is to rely uponthe established ways offertory procession, and recessional procession. Liturgical mu­ of propagating the faith instead of investing time and energy in sic is based upon traditional patterns, with refrains and active creatively finding new ways of shaping the faith and handing it participation by the whole congregation. In preaching, dance, on in a form that is truly inculturated in a variety of cultural and music, inculturation appears to be genuine and extensive. situations. On the negative side, key moments of human life-birth, All-encompassing natureofinculiuration. Inculturation, at least marriage, healing, death, burial-are often celebrated in two in Roman Catholic mission, has mostfrequently beenlinkedwith different ways and places in Africa, namely in the traditional the liturgy, especially the Eucharistliturgy. Indeed, this is crucial in the search for inculturation. Yet inculturation encompasses all Peter Schineller, S./.,anAmerican.isRegional Superior oftheJesuits ofNigeria areas of life-theological, liturgical, catechetical, pastoral, juridi­ andGhana. Hisessay"lnculturaiionandSyncretisnz: WhatIs theRealIssue?" cal, political, economic, and familial. One begins to see that the appeared in theINTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, April 1992. use of the local language and changes in vestments and church July 1996 109 music is only a small beginning. Ways of thinking, praying, and betweenthe older,established churches and the younger, emerg­ relating to other members of the community; ways of exercising ing churches. The 1994 Synod of Bishops for Africa, it seems to authority; ways of deriving and applying church law; ways of me, represents this mature stage of interaction and thus contrib­ living and preaching the Gospel in Africa today-all of this is utes to the universal church in its pilgrimage to catholicity. included in the search for inculturation. Especially in rapidly developing nations and cultures such Needfor a positiveoutlook. To be optimistic about the pros­ as in Africa, one must clearly see, appreciate, and preserve the pects of inculturation, one needs a historical sense, an apprecia­ values of one's own culture. But for the purpose of inculturating tion for how the church has developed, evolved, and changed the Gospel in a particular culture, to simply live in or be im­ over the centuries. One needs a sense of the rich resources of the mersed in that culture is not sufficient. One needs a reflective, Christian traditions-Eastern and Western, Catholic and Protes­ critical understanding of the culture. Very often, this reflective tant. The varied schools of spirituality, of systematic theology, understanding is lacking. and of liturgical practice provide resources, treasures, and rich Sometimes, too, the very success of evangelization calls into possibilities for those engaged in inculturation. question the need for inculturation. In Africa, for example, the One must have reasonable trust that the golden age of church is making striking progress, experiencing rapid growth Christianity is not some place in the past. While our faith remains and expansion. Emphasis on inculturation, it is claimed, could rooted in the past, we are free for the inspiration and guidance of slow down the rapid growth and evangelization taking place. the Spirit, who is alive and moving today. Changebroughtabout The older, more established churches in turn must renounce by authentic inculturation must notbe seen as a loss or diminish­ any superiority complex and must encourage and support the ment but growth in the true catholic nature of Christianity. This positive view of inculturation is not universally held by the church in Africa. In past years some church leaders spoke against many of the values of traditional culture, calling them Sometimes the very success pagan or godless. For instance, the use of traditional names for of evangelization calls into baptism and the use of African drums in church services were condemned. Now that the church seeks to incorporate such question the need for features into the life of the church, some Christians are left inculturation. confused and cautious. They are reluctant to throw themselves into inculturation, with its more positive estimation of tradi­ tional cultures. youngerchurches in their search for authentic inculturation. The Theological underpinnings. One needs theological stability shape of these new churches may be quite different and surpris­ and a solid base in the Christian faith in order to explore new ing. Yet one must let the Spirit move and breathe where it wills. possibilities. One needs something to build upon and, if neces­ Agents of inculturation. All Christian believers must be en­ sary, fall back upon. If everything is in a state of flux, then we couraged to take part in the process of inculturation. There must have no place on which to stand, no place from which to move in be a movement from inculturation as done by experts in libraries the process of inculturation. or by theologians in the classrooms to inculturation as the living For inculturation to flourish, one needs a theology of grace reality of the church at the local parish and village level.
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