DOCSLIB.ORG

43175103.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
43175103.Pdf INCULTURATION IN AFRICAN CHURCHES WITH PARTICULAR REFERENCE TO ZIMBABWE by ANTHONY AMADI submitted in part fulfilment of the requirements for the degree of MASTER OF THEOLOGY in the subject SYSTEMATIC THEOLOGY at the UNIVERSITY OF SOUTH AFRICA SUPERVISOR: PROF. MB G. MOTLHABI JUNE2002 ************ I DECLARATION "I declare that Incultmation in African Churches with particular Reference to Zimbabwe is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references." 261.096891 AMAD 111/ll~l~f~llll~ 0001807758 II SUMMARY This study tries to investigate the extent of inculturation in African Churches in general and in Zimbabwe in particular. Some mission churches, like the Catholic, the Anglican and the Methodist Churches were selected for the study. The main areas of investigation are baptism, the Eucharist:, marriage, burial and healing. The study discovered that there is some inculturation going on in all the churches under discussion, especially in the celebration of the Eucharist. On the other hand, it was also discovered that the African Independent Churches, such as Vapostori and the Aladura, churches are much more at home with the implementation of inculturation especially in the area of healing. We concluded that Christianity is not yet deeply rooted in African soil, in particular in Zimbabwe. This is because not much inculturation has taken place in the mission churches. Some recommendations are made to help facilitate the implementation of inculturation and to enable Christianity to take flesh in Africa so as to become an auth.entic African Christianity. Key Terms: African Independent Churches; Culture; Evangelisation; Healing; Incarnation; Inculturation; Mission Churches; Old and New Testaments; Religion; Sacraments. 111 ACKNOWLEDGEMENTS_ My early eye operation in 1995 as a resuh ofa childhood accident led me to conclude that I would never use my eyes again for any serious studies. I thank God for my vocation to the priesthood, for restoring my sight, for sustaining me throughout the course of this study and for giving me patience, which has helped me to persevere to the end. I would like to thank my congregation for sending me on a mission in Zimbabwe, where I found the inspiration to work on inculturation, and for supporting me morally and financially. My many thanks go to my confreres in Zimbabwe for their friendship and prayers, especially my present district superior, the Very Rev. Fr. Leo Eke. He not only created a good environment for me to study, but also helped me with some materials that were useful to my study_ ln a very special way, I give my sincere thanks to my supervisor Prof Mokgethi B G Motlhabi, who not only supervised my work but also taught me. He was patient with me, especially when I was finding some part of the study very difficult at the early stages. Because of my work as a missionary, I was out of touch with most of the research that has been done in the area of mission. Thanks to my family members for their prayers and encouragement. Both Fathers JC Okoye, ofthe Catholic Theological Union in America and S Igboanyika, of Gregorian University in Rome were very inspirational and supportive. I thank them very much. I would also like to thank Sr. E Kadzere and Mr R Mapanzure, both of the English department at St. Joseph's Catholic High School, Mutare, for proof-reading the manuscript My thanks go to Miss Edna Chikuvire of the Catholic University in Harare for typing the manuscript, and my subject' librarian, Natalie Thirion, at Unisa for her prompt services. Some Catholic donor organisations helped to fund part of this study and to them, I say thank you for your kindness. Mrs Munodawafa ofthe provincial hospital, Mutare, was very helpful in providing e-mail services. In general, I would like to remember and also thank many others who contributed in a special way for the success of this study but whose names are too many to mention here. They include those whose books and articles were made use of, those who gave me audience during the interview sessions and those who permitted me to use their pictures as illustrations. To all these people I say, may God bless you. IV TABLE OF CONTENTS Page CHAPTER I INTRODUCTION I. 1 Statement of the Problem................................................................................................ .. 1 1.2 Purpose of the Study ........................................................................................................ 4 1.3 Importance of the Study ................................................................................................... 5 1.4 Method ............................................................................................................................ 6 1.5 Scope and Limitation ........................................................................................................ 7 1.6 Procedure ......................................................................................................................... 8 CBAPTER2 WHAT IS INCULTURATION 2.1 lntroduction ................................................................................................................... 10 2.2 Origin and Meaning oflnculturation ............................................................................... 10 2.3 Inculturation and Related Concepts ................................................................................. 12 2.4 Definitions and Further Elaboration of the Concept oflnculturation ................................ 16 2.5 Process of Inculturation .................................................................................................. 20 2.6 Conclusion ..................................................................................................................... 23 CHAPTER3 ORIGIN AND DEVELOPMENT OF THE CONCEPT OF INCULTURATION 3 .1 Introduction ................................................................................................................... 24 3.2 lncultnration in the Old Testament .................................................................................. 25 3.3 Inculturation in the New Testament ................................................................................ 28 3 .4 Inculturation in Missionary Activity and Some Official Church Pronouncements .............. 3 3 3 .5 Conclusion ..................................................................................................................... 44 v CHAPTER4 CULTURE, RELIGION AND AFRICAN VALUES: THEIR SIGNIFICANCE FOR IN CULTURA TION 4_ l Introduction ----------------------- ___ ............ ___ ....... -··-··--· ................................. ·-··-··-··-··------------46 4.2 Concept and Definition of Culture _____________________ ............................................................ 46 4.3 Religion and Culture ...................................... ___ ..................................... -----------------------51 4.3.l Meaning ofReligion --------------·-··-··-··-·------·--·-··-··-------------------------------------------------------·-·52 4.3.2 Relationship Between Religion and Culture ----------------------------------------------------------------.53 4-4 Christianity and Culture ................................................................. _______________________________ .55 4.5 Evangelisation of Cultures .... ____ ........... _.................. ________________________________________________________ 62 4.6 Values in Aftican Culture -·-----------·---------------------------------------------------------------------------------63 4 _6 .1 Extended Family System/FamiliaI Solidarity ......... _.. _.. _.. _.. _..... _.. _................................. 64 4_6.2 Sense of Community ........................................... ___ -----··-··------------------ _________________________ 66 4.6.3 Sense of Sacredness of Life ............................... __________________________________________________________ 67 4.6.4 Sense ofHospitality ·--·--··-·--·--··-·---------------·--··-·--·--·--·······-··--····--·-·····-········-··-··-··------··68 4.6.5 SenseofRespect for Elders _______________________________ ........................................................... 71 4_6_6 Sense of the Sacred and Religion ................................................. --------------------------------72 4.6.7 Sense of the Use of Proverbs --------------------------------------------------------------------------------------73 4_7 Conclusion ................. ______ ......... ______ .......................................................................... _____ 73 CHAPTERS INCULTURATION IN AFRICAN CHURCHES 5.1 Introduction ______________________________________________________________ . _________ ............................... _.. _.. _.. _.. 76 5.2 Inculturation in the Catholic Church ..................... ----------------------------------------------------------77 5_2_ l Sacraments ________________________ --··-··-·· ______ -··-·· ____________ ------------------------- ___ ............................ 79 5.2.1.1 Baptism ..................................................................................... _______________________________ 82 5.2.1-2 The Eucharist .............................................. --------------------------------------------------------------90 5.2. 1.3 Marriage ....................................... ________ ................................................................. 103 5.2.1.4 Burial-Not a Sacrament
Load more

Recommended publications
  • Spiritan Missionaries: Precursors of Inculturation Theology
    Spiritan Horizons Volume 14 Issue 14 Article 13 Fall 2019 Spiritan Missionaries: Precursors of Inculturation Theology Bede Uche Ukwuije Follow this and additional works at: https://dsc.duq.edu/spiritan-horizons Part of the Catholic Studies Commons Recommended Citation Ukwuije, B. U. (2019). Spiritan Missionaries: Precursors of Inculturation Theology. Spiritan Horizons, 14 (14). Retrieved from https://dsc.duq.edu/spiritan-horizons/vol14/iss14/13 This Soundings is brought to you for free and open access by the Spiritan Collection at Duquesne Scholarship Collection. It has been accepted for inclusion in Spiritan Horizons by an authorized editor of Duquesne Scholarship Collection. Bede Uche Ukwuije, C.S.Sp. Spiritan Missionaries as Precursors of Inculturation Theology in West Africa: With Particular Reference to the Translation of Church Documents into Vernacular Languages 1 Bede Uche Ukwuije, C.S.Sp. Introduction Bede Uche Ukwuije, C.S.Sp., is Recent studies based on documents available in the First Assistant to the Superior archives of missionary congregations have helped to arrive General and member of the at a positive appreciation of the contribution of the early Theological Commission of the missionaries to the development of African cultures.2 This Union of Superiors General, Rome. He holds a Doctorate presentation will center on the work done by Spiritans in in Theology (Th.D.) from some West African countries, especially in the production the Institut Catholique de of dictionaries and grammar books and the translation of Paris and a Ph.D. in Theology the Bible and church documents into vernacular languages. and Religious Studies from Contrary to the widespread idea that the early missionaries the Catholic University of destroyed African cultures (the tabula rasa theory), this Leuven, Belgium.
    [Show full text]
  • 4. Inculturation in Moral Theology-JULIAN SALDANHA
    Julian Saldanha, SJ Inculturation in moral theology Fr. Julian Saldanha, SJ ([email protected]) other branches of theology, moral theology holds a Doctorate in Missiology. He lectures has been very tardy in undertaking at St. Pius College, Mumbai and in several inculturation. Furthermore, even twenty years theological Institutes in India. He serves on after Vatican II, moral theology in India had the editorial board of "Mission Today" and remained tied to canonical and philosophical- "Mission Documentation". He was President ethical ways of thinking.1 It was found "to be of the ecumenical "Fellowship of Indian weighed down, among other things, by Missiologists" and continues to be active in paternalism, legalism and individualism". 2 the field of inter-religious dialogue. He wrote One reason for the general tardiness may be the Basic Text for the First Asian Mission that inculturation in this field is very Congress (2006) held in Thailand and helped challenging and difficult; it can also prove as a resource person there. In this article he quite controversial. All the same, it is argues forcefully for inculturation in moral incumbent on moral theologians to render this theology. service to the local church. It is much easier to purvey/impose on the young churches a 1. A Necessary Task readymade moral theology elaborated in a The task of inculturation in moral theology Western context. Questions and problems is part of the inculturation of theology in arising from the 'Third Church' of the general. It is a task which was laid on the Southern hemisphere hardly figured in the 'young churches' by Vatican II.
    [Show full text]
  • The Holy See
    The Holy See APOSTOLIC LETTER ORIENTALE LUMEN OF THE SUPREME PONTIFF JOHN PAUL II TO THE BISHOPS, CLERGY AND FAITHFUL TO MARK THE CENTENARY OF ORIENTALIUM DIGNITAS OF POPE LEO XIII Venerable Brothers, Dear Sons and Daughters of the Church 1. The light of the East has illumined the universal Church, from the moment when "a rising sun" appeared above us (Lk 1:78): Jesus Christ, our Lord, whom all Christians invoke as the Redeemer of man and the hope of the world. That light inspired my predecessor Pope Leo XIII to write the Apostolic Letter Orientalium Dignitas in which he sought to safeguard the significance of the Eastern traditions for the whole Church.(1) On the centenary of that event and of the initiatives the Pontiff intended at that time as an aid to restoring unity with all the Christians of the East, I wish to send to the Catholic Church a similar appeal, which has been enriched by the knowledge and interchange which has taken place over the past century. Since, in fact, we believe that the venerable and ancient tradition of the Eastern Churches is an integral part of the heritage of Christ's Church, the first need for Catholics is to be familiar with that tradition, so as to be nourished by it and to encourage the process of unity in the best way possible for each. Our Eastern Catholic brothers and sisters are very conscious of being the living bearers of this 2 tradition, together with our Orthodox brothers and sisters. The members of the Catholic Church of the Latin tradition must also be fully acquainted with this treasure and thus feel, with the Pope, a passionate longing that the full manifestation of the Church's catholicity be restored to the Church and to the world, expressed not by a single tradition, and still less by one community in opposition to the other; and that we too may be granted a full taste of the divinely revealed and undivided heritage of the universal Church(2) which is preserved and grows in the life of the Churches of the East as in those of the West.
    [Show full text]
  • What Sin?? John F
    The Linacre Quarterly Volume 43 | Number 3 Article 7 August 1976 Hate the Sin But Love the Sinner. Sin? What Sin?? John F. Russell Follow this and additional works at: http://epublications.marquette.edu/lnq Recommended Citation Russell, John F. (1976) "Hate the Sin But Love the Sinner. Sin? What Sin??," The Linacre Quarterly: Vol. 43: No. 3, Article 7. Available at: http://epublications.marquette.edu/lnq/vol43/iss3/7 Hate the Sin But Love the Sinner. Sin? What Sin?? John F. Russell, J.D. (This is a greatly abbreviated theologians and others who have adaptation from a chapter in Dr. expressed their scholarly and oth­ Russell's cur r e n t book-length erwise knowledgeable views on manuscript on the homosexual the matter and the impact that issue in all the major religious de­ the various avenues of approach nominations in the United States. will have on church, society, and In gathering material for the especially the individual.) book, Dr. Russell, who has been The N ew Catholic Encyclope­ a professional scholar on organ­ dia describes the homosexual act ized homosexual activities for as a "grave transgression of the over two decades, has interviewed divine will." literally hundreds of religious and lay officials of all denominations Right? along with numerous gay activ­ The National Conference of ists. In addition, he has re­ Catholic B ish 0 p s , speaking searched well over 10,000 articles, through its Principles to Guide publications, and news items on Confessors in Questions of Homo­ the subject. The material present­ sexuality, says that homosexual ed here barely penetrates even practices are a "grave violation of this single aspect of the multi­ the law of God." fac eted scope of the total problem realized by the religious and lay Right? communities, homosexual and And the most recent expression heterosexual alike.
    [Show full text]
  • Tertullian's Text of the New Testament Outside the Gospels
    TERTULLIAN’S TEXT OF THE NEW TESTAMENT OUTSIDE THE GOSPELS by BENJAMIN DOUGLAS HAUPT A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY School of Philosophy, Theology, and Religion College of Arts and Law University of Birmingham January 2019 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This study examines Tertullian’s references to the New Testament outside the Gospels, in order to determine whether he was citing from a Greek or Latin copy of these writings. A new collection of these references was undertaken and is explained in the Appendix. The conclusion of the analysis is that Tertullian was quoting the New Testament writings using Greek exemplars and translating anew in most instances. Tertullian was one of the first Christians to have undertaken such translation work. It is proposed that Tertullian was participating in and influenced by a broad cultural-linguistic movement called the Second Sophistic. Latin writers like Cicero, Quintilian, Varro, and Apuleius were also participants, and their translation of Greek works into Latin likely formed Tertullian to become a literary translator.
    [Show full text]
  • Inculturation of the Liturgy in Local Churches: Case of the Diocese of Saint Thomas, U.S
    University of St. Thomas, Minnesota UST Research Online School of Divinity Master’s Theses and Projects Saint Paul Seminary School of Divinity Winter 12-2014 Inculturation of the Liturgy in Local Churches: Case of the Diocese of Saint Thomas, U.S. Virgin Islands Touchard Tignoua Goula University of St. Thomas, Minnesota, [email protected] Follow this and additional works at: https://ir.stthomas.edu/sod_mat Part of the History Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Tignoua Goula, Touchard, "Inculturation of the Liturgy in Local Churches: Case of the Diocese of Saint Thomas, U.S. Virgin Islands" (2014). School of Divinity Master’s Theses and Projects. 8. https://ir.stthomas.edu/sod_mat/8 This Thesis is brought to you for free and open access by the Saint Paul Seminary School of Divinity at UST Research Online. It has been accepted for inclusion in School of Divinity Master’s Theses and Projects by an authorized administrator of UST Research Online. For more information, please contact [email protected]. THE SAINT PAUL SEMINARY SCHOOL OF DIVINITY UNIVERSITY OF ST. THOMAS Inculturation of the Liturgy in Local Churches: Case of the Diocese of Saint Thomas, U.S. Virgin Islands A THESIS Submitted to the Faculty of the School of Divinity Of the University of St. Thomas In Partial Fulfillment of the Requirements For the Degree Master of Arts in Theology © Copyright All Rights Reserved By Touchard Tignoua Goula St. Paul, MN 2014 TABLE OF CONTENTS General Introduction..……………………………………………………………………..1 Chapter one: The Jewish Roots of Christian Liturgy……………….……………………..2 A.
    [Show full text]
  • The Challenge of the Roman Catholic Church in South America During The
    The Mission Wesley Khristopher Teixeira Alves Spring, 2007 DESCRIPTION OF THE MOVIE- THE MISSION The challenge facing the Roman Catholic Church in South America during the Spanish and Portuguese colonization showed in the movie The Mission was not an easy one: the priests had to have strong faith and dedicate time, work, knowledge and their own lives so that the indigenous pagans could reach God. These ministers were sent to the South American colonies in midst of the chaos that was happening in Europe in consequence of the Protestant Reformation of Calvin, Henry VIII, and Luther. The Roman Catholic Church reacted against the Protestant Reformation with the work of leaders like Saint Ignatius of Loyola, founder of the order of Jesuits. Many of these Jesuits were sent to the New World to convert American gentiles (the Indians of South America) to the doctrines and traditions of the Catholic Church. (Klaiber, 2004) The Mission is set in the eighteenth century, in South America. The film has as one of its main characters a violent native-slave merchant named Rodrigo Mendoza (played by Robert DeNiro), who regrets the murder of his brother. After that, this mercenary carries out a self-penitence and ends up converting himself as a missioner Jesuit in Sete Povos das Missões (a region of South America claimed by both Portuguese and Spanish nations). This was the stage of the Guerras Guaraníticas, which was the war between indigenous people supported by the Jesuits against Empire Colonizers and slave mercenaries. The Mission won the Golden palm award in Cannes and the Oscar for cinematography.
    [Show full text]
  • Catholic Diocese Tucson
    Asesor del Vaticano dice que se acabó la época de encubrimiento JUNE/JULY 2019 VOL. XI I NO. XI diocesetucson.org — ver pagina 17 Bishop Edward J. Weisenburger places his hands upon the head of Deacon Jesus Haros-Mendez during the ordination Mass June 1 in St. Augustine Cathedral. For a story and more pictures of the Mass, see pages 10-11. Diocese announces spring assignments — See pages 6 and 18 2 CATHOLIC OUTLOOK JUNE/JULY 2019 Catholic high school 2019 graduates by the numbers Below are listed the numbers students; and the amount of if Catholic high school graduates scholarship money awarded by school; valedictorians, in the school’s graduates from salutatorian or other outstanding institutions of higher learning. The Diocese of Tucson, its parishes or ministries do not support or advocate on behalf of this tour company and are not liable for its actions. Consumers are encouraged to research all tour packages and cancellation details before making business decisions. Investing. It’s about more than money. It’s about your future. Stocks | Bonds | Mutual Funds | Annuities | CDs | IRAs | IRA Rollovers UITs | Retirement Plans | Cash Management | Financial Planning Ben Palazzo Senior Vice President/Investments Branch Manager (520) 209-7400 | (877) 879-3156 Toll-Free [email protected] 4380 N. Campbell Avenue, Suite 201 Tucson, Arizona 85718 Celebrating 32 Years! Stifel, Nicolaus & Company, Incorporated | Member SIPC & NYSE | www.stifel.com JUNE/JULY 2019 CATHOLIC OUTLOOK 3 Ribbon cut marks official opening for new Cathedral Square center By MICHAEL BROWN reception following a Mass and ribbon cutting. Kicanas, Catholic Foundation Executive Director Managing Editor Bishop Weisenburger noted that the facility Ernie Nedder, diocesan Property and Insurance Praising donors, engineers and architects, houses the parish offices of St.
    [Show full text]
  • Inculturation: an Ongoing Drama of Faith-Culture Dialogue
    92 Inculturation: An Ongoing Drama of Faith-Culture Dialogue ALLAN A. BASAS InstitUte OF RELIGION CentRE FOR RELIGIOUS STUDies AND Ethics UNIVERsitY OF SAnto TOMAS [email protected] Inculturation emerged as a result of paradigm shifts in the missionary outlook of the Church necessitated by a heightened sense of culture, especially the plurality of cultures. This outlook saw culture as a tool for the transmission of the Gospel message to different frontiers. In view of this, dialogue with culture has passed from being an exception to the rule to becoming normative. Inculturation is a complex process, which must be undertaken gradually and critically. Overall, it aims to incarnate the Gospel in every culture by maintaining a healthy balance between tradition and progress. In this paper, the method of inculturation that is highlighted is the one developed by Charles Kraft and Anscar Chupungco known as “dynamic equivalence,” which seeks to build a “communicational bridge” between the Gospel message and human experience. This paper, therefore, embarks upon the discussion of faith-culture dialogue, keeping in mind Church’s efforts to proclaim the message of the Gospel: first, by first tracing the historical development of Inculturation, highlighting the Church’s disposition towards faith culture dialogue; second, by discussing the nature and dynamics of inculturation, focusing on its essential characteristics; and lastly, delineating the process of inculturation, which underscores dynamic equivalence as method. Keywords: Inculturation, Faith, Culture, Dialogue, Dynamic Equivalence Dates: How to cite this article: Copyright: Received: July 19, 2018 Basas, Allan A., “Inculturation: An Online: Asean Citation Index, DOAJ. Accepted: January 31, 2020 Ongoing Drama of Faith-culture This work is licensed under the Creative Published(Online): March 31, 2020 Dialogue”, Scientia Vol 9 no.
    [Show full text]
  • Johann Gerhard and the Good Use of Usury
    Journal of Markets & Morality Volume 22, Number 2 (Fall 2019): 539–556 Copyright © 2019 Johann Gerhard Mathias Schmoeckel and the Good Use Professor of Civil Law and History of Law of Usury University of Bonn The History of Usury: Antique Aversion and Canon Law Prohibition Johann Gerhard remains one of the leading Lutheran theologians of all time. He was a great erudite who combined the different trends in theology, philoso- phy, law, and other fields to broaden the horizon of Lutherans of his time and to develop modern positions that were more favorable from an economic point of view.1 The French bishop Jacques-Bénigne Bossuet (1627–1704) consid- ered Gerhard to be the third most important theologian after Luther and Martin Chemnitz (1522–1586). His texts excel in endless citations, not only showing off his learning, but also his knowledge of all confessional and national traditions. Gerhard’s treatment of usury, in particular, begins by tracing its history starting with the Old Testament.2 1 Jörg Baur, “Johann Gerhard,” in Gestalten der Kirchengeschichte, ed. Martin Greschat, vol. 7 (Stuttgart: Kohlhammer, 1982), 99–111; Martin Honecker, “Johann Gerhard,” in Theologische Realenzyklopadie [hereafter: TRE ], ed. Gerhard Müller, vol. 12 (Berlin: De Gruyter, 1984), 448–53. 2 General introductions include Wilhelm Endemann, Studien in der romanisch-kanonistis- chen Wirthschafts- und Rechtslehre: bis gegen Ende des siebzehnten Jahrhunderts, vol. 1 (Berlin: Guttentag, 1874), 9–10; August M. Knoll, Der Zins in der Scholastik (Innsbruck: Tyrolia, 1933); John T. Noonan, The Scholastic Analysis of Usury (Cambridge, MA: Harvard University Press, 1957); Bartolomé Clavero, Usura: del uso económico de la religión en la historia (Madrid: Tecnos, 1984); idem, “The Jurisprudence on 539 Scholia The Jewish tradition (Deut.
    [Show full text]
  • Economic Effects of the Philosophical Concept of Community*
    ECONOMIC EFFECTS OF THE PHILOSOPHICAL CONCEPT OF COMMUNITY* ALFONSO DÍAZ VERA Fecha de recepción: 30 de enero de 2020 Fecha de aceptación: 22 de junio de 2020 “Society is like the air, necessary to breathe but insufficient to live on.” George Santayana. I INTRODUCTION Introductory textbooks in the History of Economic Thought in use at colleges and universities devote little space to Scholasticism and its influence. Even those that do not start straight with the Physio- crats, Thomas Aquinas appears stuck between Ancient Greek Phi- losophers and Thomas Mun. Scholasticism with “medieval” economic thought characterized as primitive and focused on “obsolete” issues like usury and just price. Sometimes it is even categorized among the schools that promote State intervention1. * This work was supported by the European Regional Development Fund (ERDF)/ Spanish Ministry of Science, Innovation and Universities/State Agency of Research(AEI)/ National Programme for Fostering Excellence in Scientific and Tech- nical Research/”Projections of Spanish Scholasticism on British and Anglo-Saxon Thought” (reference number: FFI2017-84435-P). 1 “Aquinas as the Scholastics were overwhelmingly concerned with questions of the organization and control of economic life – in regard to which they adopted laws and principles which severely restricted entrepreneurial activity” (Medema & Warren eds., 2013, p.19). Procesos de Mercado: Revista Europea de Economía Política Vol. XVII, n.º 2, Otoño 2020, pp. 317 a 330 318 ALFONSO DÍAZ VERA This was not the opinion of F.A. Hayek, who appreciated some Scholastic authors as part of the individualistic tradition of West- ern civilization rooted on the legacy of Ancient Greeks and Romans like Pericles, Thucydides, Cicero and Tacitus2.
    [Show full text]
  • The Popes and the Order of Culture: Leo Xiii to Benedict Xvi
    Contact ICSST 400 South Orange Avenue South Orange, NJ 07079 Tel: 973.761.9575 [email protected] Institute for Christian Spirituality theology.shu.edu/ICS THE POPES AND THE ORDER OF CULTURE: LEO XIII TO BENEDICT XVI Archbishop Gerety Lecture, Seton Hall, January 26, 2006 Avery Cardinal Dulles, S.J. I feel greatly privileged give this lecture in honor of your Archbishop Emeritus. My personal friendship with, and esteem for, Archbishop Gerety go back at least to 1971, when he invited me to give two weeks of lectures to his priests in Portland, Maine. I still see him several times a year, and am always encouraged to see his liveliness at what most of us regard as an advanced age. I hope that my reflections on faith and culture will harmonize with his insights. St. Augustine said with reference to time that he knew what it was until he was asked to define it. One might say the same about culture. We are all familiar with it from daily experience, but we find it almost impossible to put in words what we know. In the sense I am going to use the term, a culture may 1 be roughly described as a set of ideas and attitudes, historically transmitted, that pervades a given social group, inclining its members to feel, think, speak, and act in certain ways. Benedict XVI in a recent book calls culture the “system of notions and thought patterns that preconditions the individual human being.” He goes on to say: “The first and foremost component of culture is the common language; then comes the constitution of the society, that is, the government with its subdivisions, then law, customs, moral concepts, art, forms of worship, and so on.” Theologically considered, culture is “the system of life into which the Word of the gospel enters.”i Some speak as though all cultures were equally good, but this can hardly be the case.
    [Show full text]