Inculturation

Introduction: Inculturation refers to a process by which a particular church expresses its faith and life in and through the culture. This expression includes mutual enrichment; on the one hand culture receives a new dimension and on the other hand fresh ways of understanding and living the Christian faith are opened up. From a Christian perspective, Inculturation can  also be said as, the intimate transformation of the  authentic cultural values through their integration in Christianity in the various human cultures. The goal of inculturation is, ‘to bring the power of the gospel, to the very heart of the culture and make faith a living expression’, as John Paul II says.

Historical background: If we look into the Old Testament, there are several ideas and practices, which have a direct connection or influence from other (Eg. Canaanite) cultures. In the New Testament, we see Jesus, making his teaching powerful, using of the local cultural images and metaphors. Christians also adapted some of the non Christian feasts and adopted them as their own, giving those new meanings. Ex: Passover. Church too has admitted several elements of non Christian cult into her liturgy. Eg.  Use of incense and candles, prostration, kissing the altar etc. Thus the presence of diverse cultures has, had a great impact on Christianity.

But unfortunately, during the time of colonization, the Spain and Portugal initiatives, tried to enforce foreign culture on Indians. The colonizers tried to dominate and absorb the local race in to European culture. Thus , I believe Christianity in India failed to take deep roots as it wasn’t in the Indian framework

The Vatican II document - ‘ Constitution on Sacred Liturgy’:

37. Makes it very clear that it doesn’t wish to impose a rigid uniformity in matters which do not implicate the faith or the good of the whole community; rather does she respect and foster the genius and talents of the various races and peoples.

38. Provisions shall also be made, when revising the liturgical books, for legitimate variations and adaptations to different groups, regions, and peoples, especially in mission lands, provided that the substantial unity of the Roman rite is preserved.

40. In some places and circumstances, however, an even more radical adaptation of the liturgy is needed, and this entails greater difficulties. Therefore: the competent territorial ecclesiastical authority need to carefully and prudently consider which elements from the traditions and culture of individual peoples might appropriately be admitted into divine worship.

Indian Context: India is known as the cradle of world religions. It’s known for the diverse cultural, religious and social heritage. Missionaries in India used various methods to spread the Christian faith. Xavier, relied on memorizing some prayers and baptizing people, where as De nobili called himself a Sanyasi of the Raja caste, and John the Britto, introduced, the concept of ‘Pandaraswamy’. Making the gospel truths, relevant in the local cultures, they effectively spread the good news and made Christianity as a living religious experience. These examples clearly show us that inculturation is a powerful tool, in living Christian faith in Asia.

FABC documents:

The decisive new phenomenon for Christianity in Asia will be the emergence of genuine Christian communities in Asia. Asians have their way of thinking, praying, living, communicating their own Christ-experience to others…. If the Asian Churches do not discover their own identity, they will have no future” (FAPA I, 70).

FAPA II, 195-196, clearly mentions about the foreignness of the church in Asia, due to the colonial expression. Also stresses the point how Christian rituals often remain formal, neither spontaneous nor particularly Asian…. Seminary formation often alienates the seminarian from the people. Biblical, systematic and historical theologies as taught are often unpastoral and UnAsian”.

A comprehensive analysis of the copious FABC material shows that through time and experience, an integral view of inculturation emerges. It stresses dialogue as one of the major means of inculturation. Dialogue with cultures or inculturation takes place when the local Church lives its faith and the Gospel in terms of the cultures of its peoples, the Church being enriched internally by these cultures and in turn transforming them from within” (FAPA I,266).It also invites the local churches to be the seedbeds of inculturation. The final 1978 statement is a rich resource for appreciating how the Church can both give and receive from the spiritual treasury of Asia’s venerable religions.

Personal view point: No doubt, inculturation is one of the most discussed topics among Asian Christians. For any religion to be accepted, I believe, that needs to be the religion of the land and unfortunately Christianity in India is still seen as a foreign religion. Thus understanding and practicing Christian way of going about from the local cultural way, would make it effective and after religion. Let’s not forget that the evangelization nothing but a dialogue between the gospel and the reality of living. Thus the Asian churches need to be more and more Asian, with its unique and valuable cultural insights.

Church is not against diversity. Thus enriching the Christian faith through local symbolisms, without compromising on the essential unity, would indeed, make faith real and tangible. Indian or Asian symbols would also help us to understand the crucks of the religion in deeper and more profound way. This image of Indian or Asian Jesus, or Asian theology, becomes more and more relevant to us.

After having said all this, there are practical difficulties, in implementing the aspects of inculturation. Here, it’s apt to note the question raised by Cardinal Gracias, who said, ‘that local bishops are more competent to decide on the aspects of inculturation, than the officials in Vatican. Thus they should be authorized to do so. Unfortunately, it’s often decided by people who have no idea of the particular local culture and its meaning. Thus the struggle continues to enflesh “a new way of being Church” in the Asia of the third millennium.

Conclusion: faith is more a matter of the heart and it needs to be tangibly put across. Thus Christianity needs to be expressed more and more through Indian ideas and symbols, without diverting from essential unity. We need to provide platform within the local u to understand Jesus and his values. Inculturation, in terms of language, dress and literature are essential in bringing to life the Christian faith in Indian context.

Bibliography:

Saldhana, Julian, Inculturation. St Paul’s Publications,1997.