Inculturation of Liturgical Traditions - Essay Example

Inculturation of Liturgical Traditions Inculturation has been the term used in Christian tradition referring to “adaptation” of the Gospel to various cultures, nations and races across the globe. This process is perceived as the mechanism of transmission of sacred Christian liturgical traditions to different cultures and of “adjustment” to certain specific aspects of cultures. Christian traditions define it as "an intimate transformation of the authentic cultural values by their integration into Christianity and the implantation of Christianity into different human cultures» (IRL, § 4). This means that the Sacred Council identified inculturation to be the two-sided process requiring mutual actions and flexibility both from the Church and the Roman liturgy and from the recipient cultures. Whereas diverse autonomous cultures are expected to embrace Christian traditions and be integrated into a global community based on faith and universal dogmas; the Church is to incarnate Christian liturgy traditions in certain sociocultural backgrounds and soften all rough edges in order to make Christian tradition more comprehensible and close to the cultures. The Gospel is believed to enhance and strengthen peculiar cultural values and traditions and “restore them in Christ” (IRL, § 4), when penetrating into a culture. Moreover, Christian traditions are expected to integrate and enrich other cultures, being also enriched by their wisdom. Inculturation as a process has preserved its aim since development of Christian tradition: its aim is to encourage and deepen peoples’ understanding on the message of Christ and find a better expression of it in local liturgical traditions and other areas of spiritual life of the Church. For this, the Holy Scriptures and liturgical texts have to be transformed into a form comprehensible for other cultures, especially those in the mission territories, i.e. they have to be translated wisely into local languages. The process of inculturation has its roots in ancient times when the story of salvation had just begun. The earliest forms of inculturation were practiced by the Israelites, the people believing that they were chosen by God and witnessed his love and actions (IRL, § 9). The people of Israel borrowed some traditions and forms of worship from other peoples, yet “digesting” and modifying them in accordance to their fundamental faith in God. In other words, these borrowings were absorbed by Israeli religious traditions and practices in order to enhance celebration of the God’s deeds and memory. The next step in inculturation was made when Israelites encountered Greek people and introduced the Bible and the word of God to the culture that wasn’t familiar with such religious traditions before. This, according to the two-sided nature of inculturation, enriched the scriptures and initial traditions. Birth of Jesus Christ, the Son of God, marked the beginning of the new epoch and drew peoples closer, as Christ identified himself with people and was “a member of a people” (IRL, § 10). Also, this brought God closer to mankind, and by his death, Jesus tried to unite peoples. Emergence of a humanlike high priest for people established fullness of worship and defined the key principle of Christian liturgical tradition, which is reflected in Eucharist, the commemoration of Christ’s death and resurrection. On this new stage, essence of inculturation lay in proclaiming the Gospel and baptizing disciples out of all world’s nations. Despite signs of division like language, appearance of the Holy Spirit united a community of different peoples based of faith. Thus, since that time, the Word of God has been spread across all cultures, and worship traditions have been complemented by new elements of gentiles (but not pagan). Moreover, in the course of development, two main liturgical traditions appeared: the Church of the West and the Church of the East, which borrowed each other’s liturgy elements. The Roman rite (i.e. the Church of the West) has been learning to adapt itself to different cultures (in mission territories). As the result of long salvation history, inculturation has come to the need that various cultures are to be respected and encouraged to sanctify and purify themselves through embracing Christian traditions. 2. Being catholic, the Church eliminates barriers dividing humanity and creates a community of people united by the call of God. The Church is the entity giving worships to God through Jesus Christ and the Holy Spirit. Thus, liturgy is what reflects the nature of the Church. Liturgical texts are considered the words though which Christ speaks to people. That is why liturgical texts are of great importance and are not to be replaced by other scriptures. Liturgy is celebration of Christ’s sacrifice, eucharist and listening to the words of God (IRL, § 24), thus the Church is to transmit the sacraments and paschal mystery carefully to all coming generations. Considering this, the Church is entitled to make adjustments depending on time and place, but no fundamental aspects referring directly to the will of Jesus Christ are to be replaced or changed. This is the first key requirement of liturgical inculturation – original essence of sacraments and their connection with Christ are not to be ruined in the process of inculturation. The second requirement for liturgical inculturation is in the following. As the Church is present in different places and times, revealing its true nature in liturgical traditions, it is important that the local Church be united with and connected to the universal Church of Christ. They should be united both in terms of belief and in terms of core practices. Particularly, such practices as daily prayer, penance and fasting, sanctification of Sunday, anointing of the sick, “the celebration of the memorial of the Lord and the relationship between the Liturgy of the Word and the eucharistic liturgy” (IRL, § 26), celebration of Easter and forgiveness of sins are to be preserved in Christian tradition across nations and cultures. The third requirement lies in the need for competent legislation that would regulate organization of worship and preserve its orthodoxy (this is important for avoiding errors in rites and passing on faith in God in its integrity). As for preliminary conditions, they descend from missionary traditions of Christianity. Thus, first of all, people of various cultures are to be evangelized in their vernacular languages, as native languages convey the true spirit and mentality of a people. This means that, for liturgical traditions to be passed, it is necessary to translate the Bible or at least those sacred texts that are used in liturgy. Therefore, “inculturation presupposes the reception of the sacred Scripture into a given culture” (IRL, § 28). Secondly, sociocultural background of the country is to be carefully evaluated for inculturation to succeed. Countries and communities differ in the number of adherents of Christianity – somewhere they might be a minority. Moreover, there is a difference between cultures, where Christian traditions were introduced long ago, and those, where Christianity came much later. Thirdly, inculturation is to be prepared by special highly competent authorities incorporating members who are competent in aspects of the Roman rite and those who are competent in issues of local cultures. Also, a considerable body of preliminary studies is necessary for successful and wise inculturation: anthropology, history, theology etc. All these issues are to be handled by episcopal conferences. 3. In the process of inculturation of the Roman rite, certain general principles are to be considered. Firstly, it is the original purpose of inculturation, which is to guide this process. As defined by the second Vatican Council, the goal of inculturation lies in transforming liturgical texts and rites in the way that would make them express those holy things they signify more clearly and comprehensively so that adherents of Christianity can easily understand them and participate in rites to the fullest measure and “as it befits the community” (IRL, § 35). Therefore, the goal presupposes adaptations of rites and texts in a way that would minimize the need for numerous explanations. Second principle states that “the substantial unity of the Roman rite” (IRL, § 36) is to be preserved. This unity of the Roman rite is expressed through liturgical books empowered for publishing by the authority of the pontiff and liturgical texts approved by episcopal conferences. Moreover, preservation of unity means that new families of rites shouldn’t be created, instead, the already existing families, which are a part of the Roman rite, are to be adapted with consideration of the culture’s interests. And thirdly, there are certain bodies possessing authority to introduce changes and adaptations for liturgical texts and rites like the Apostolic See and “the Congregation for Divine Worship and the Discipline of the Sacraments” (IRL, § 37), episcopal conferences and diocesan bishops. Introducing variations into rites and texts and their adaptation is also a subject to a set of rules: concerning origins and value, different elements of liturgy either may or may not be changed. Changes are quite acceptable in terms of language, because the essence on inculturation is in interpreting liturgy into a form understandable for a people. However, even here, one must give consideration to and carefully analyze what elements of a local language can be used in liturgical texts. Moreover, various genres of liturgical texts are to be considered. Secondly, as music and singing hold a significant place in liturgy (text lines that are sung are more memorable than those that are spoken or read), peculiar music traditions of local cultures should be integrated into liturgical practice. Yet, these traditions are to be used reasonably as music is encouraged by Christian liturgy as long as it is “suitable, or can be made suitable, for sacred use, and provided it is in accord with the dignity of the place of worship and truly contributes to the uplifting of the faithful” (IRL, § 40). In terms of gestures and postures used in liturgy, there can be variations in gestures and postures of the assembly, because they are meant to express its spiritual unity and thus they might be special in each culture, reflecting its spirit. On the other hand, those sets of gestures and postures that determine validity of liturgy shouldn’t be altered (for instance, those of a celebrating priest, because they mirror his function). Movements, clapping etc. accompanying singing are only acceptable if they are “the expression of true communal prayer of adoration, praise, offering and supplication, and not simply a performance” (IRL, § 42). The Church art, decoration of altar, liturgical vessels, furnishings and colors are also a matter of a certain culture. These elements can be changed with use of local peculiar arts, materials etc., but these all should also preserve their initial goal to enhance grace and beauty of liturgical rites. The Church encourages accompanying worship with veneration of sacred images, and different cultures may create their own ones as long as they attempt to “to express the divine mysteries” (IRL, § 44). And, finally, local popular devotion practices are not to be mixed with liturgical practices as they are different in nature. “The introduction of devotional practices into liturgical celebrations under the pretext of inculturation cannot be allowed "because by its nature, (the liturgy) is superior to them” (IRL, § 45). Local ordinaries are in charge of devotion practices, they are expected to guide and purify them, but they must make sure that these devotions do not replace liturgical rites. Work Cited Congregation for Divine Worship and the Discipline of the Sacraments. “Inculturation and the Roman Liturgy.” The Liturgy Documents: A Parish Resource, vol. 2. David Lysik (Ed.). Chicago: Liturgical Training Publications, 1999. 107-136. (IRL) Read More