Inculturation and Evangelization

What is inculturation?

 

Inculturation means the gradual process of the acquiring of the characteristics and norms of a culture or group by a person or another culture. It also means the adaptation of Christian liturgy to a non-Christian cultural context. The process of inculturation may be defined as the Church’s efforts to make the message of Christ penetrate a given socio-cultural milieu, calling on to grow according to all its particular values, as long as these are compatible with the Gospel. The term ‘inculturation’ includes the notion of growth, of the mutual enrichment of persons and groups, rendered possible by the encounter of the Gospel with a social milieu. Inculturation is the incarnation of the Gospel in native cultures and also the introduction of these cultures into the life of the Church.

The notion of inculturation is not to be reduced just to the external adaptation of and accommodation with the local cultures and traditions. We need to promote transformation of authentic aspects of local cultures and traditions through their integration in Christianity. The term ‘inculturation’ as applied to Christianity, denotes the presentation and expression of the Gospel and Christian faith in forms and terms proper to a local culture. It results in creative reinterpretation of both without being unfair to either. Evangelization respects culture as part of human-social phenomenon and as a human right. Therefore, manipulation or oppression of culture is an abuse against peoples and culture. Culture is the prism consisting of images and symbols that enables an individual or human society to communicate with others about its experience, domestic, social, economic, and political. Culture is learned by the human being through socialization and is grows throughout life. It gives identity to human beings and controls their perception of reality. No culture is deem to be unfailingly Christian, since inculturation is a constant call to conversion and renewal.

In the realm of post modern cultures the Church needs to be more open and considerate to various challenges that influence cultures. The Indian society as it were, is characterized by its varied and strong religiosity as well as widespread hunger and poverty, injustice and oppression based on socio-political-economic conditions. These conditions pose before Christianity a great challenge to confront the realities as India struggles to become a new society based on values of equality, justice, peace and freedom. Another challenge that the local Church in India faces is the lack of widespread acceptance of inculturation among the Christians themselves. In the realm of inculturation not everything that is done can be regarded as right and accepted by all Christians. Some might not understand significance and necessity of inculturation at all. Some others might feel that Christianity itself might face the danger of being paganised and thus lose its own true identity due to inculturation. However, we cannot deny the fact that without inculturation and evangelization Christianity would face of alienation in the midst of variety of cultures in India. Therefore, this calls for a sound, balanced and proper implementation of inculturation process in the local Church.

Theological Basis for Inculturation

All human beings are born in different backgrounds with a variety of cultures, traditions, beliefs and history. Amidst all these differences in the human society, when a particular religion makes an entry, it requires to respect the peculiarities pertaining to different cultures. Besides, if only Church relates to the peculiarities of a particular culture meaningfully, will it become familiar to persons belonging to a particular culture. In the realm of Christianity, the best example of inculturation is the theological principle of Incarnation. Jesus Christ, the Second Person of the Holy Trinity, is born into a Jewish family. In the course of time, he is raised in the Jewish society assimilating all the social values, culture and traditions, rules and teachings. In all, he grows into a fully Jewish person as deeply rooted in the Jewish background. Later, as a teacher and preacher, he uses the signs and symbols, examples and expressions of the local culture that are very familiar to the people in the course of explaining the mysteries of the Kingdom of God. He is very much aware of the social customs and traditions, rules and regulations of the Jewish society and so he uses all his knowledge in his ministry among them very effectively. Besides, he spoke the language of the locals while proclaiming the good news. His followers as well as others could very well interact with him.

Following Jesus in his missionary ways of proclamation of the good news, when we as missionaries translate the good news into local languages and cultures, we are engaging ourselves in the process of inculturation. We can call this process of inculturation as the manifestation of Jesus Christ in that particular culture. People’s positive response to such endeavour means a proper implementation of the process of inculturation in a given cultural setting. Most importantly, in order to have the desired graceful effects of inculturation what is required is that inculturation process should be capable enough to inspire peoples of that particular culture to respond to Jesus in faith and God’s message of love as well as sincere commitment to continuous personal conversion in Jesus. Taking inspiration from Jesus’ exemplary life and mission, the Church at present scenario must be rooted and grounded in a particular space and time. In other words, the Church needs to remain completely at home in a particular local context of peoples and their cultures and traditions. All the more, Church needs to make Jesus Christ truly belonging to that particular local culture and fully available to the peoples of that culture. Thus, when a person encounters Jesus as fully belonging to his own culture, he readily commits himself to Jesus. Meanwhile, following Jesus in this way, he might identify truly with the person of Jesus and become a child of God. Thus, it follows that peoples of all cultures are truly sons and daughters of God, and that all peoples have the potential to be Christ-like. Moreover, this Christian understanding would find its fulfilment in the salvation of all human kind through the resurrection of Jesus Christ. Therefore, in the course of inculturation, deep faith in Jesus should be aided with the encounter of the Risen Jesus. It indicates to the transformation of peoples into new persons in the image and likeness of the Risen Lord. Ultimately, through the process of inculturation Christianity reveals its transcendental nature that goes beyond cultures and traditions.

Requisites for Inculturation

As it is clear that inculturation lies in the Incarnational experience of Christian faith, it is guided and carried out by the life, death, and resurrection and mission of Jesus Christ alone. For the proper implementation of the inculturation process what is required is a sufficient knowledge of the culture and traditions, language, rituals, signs and symbols of the peoples where Church strives to find herself. Alienation of the Church due to various reasons amidst variety of cultures and traditions needs to be addressed by way of getting out of the closed compartments and get familiarized with the richness and beauty of other cultures and traditions. This process of inculturation must involve the whole Christian community while making it a way of life that brings Jesus Christ, the Church and the faithful closer to the peoples of other cultures. By this it is assumed that there is a deep sense of love, solidarity and sympathy for the peoples who are eagerly waiting to be assimilated in the kingdom of God. Ultimately, we must be mindful of the fact that the Church proposes and imposes nothing. The primary agent of inculturation is the local Church, under the leadership and guidance of the Bishop, and in the communion of the Holy Spirit with the Universal Church.

Inculturation consists of three stages, namely, Translation, Assimilation and Integration. The first stage of Translation consists of the translation of the Gospel message into prayers, hymns, catechetical texts, etc. and the communication of the same to the peoples of a culture in true faith. The second stage of Assimilation deals with the reception and channelizing of the Gospel message into the cultures of the peoples. In the thirds stage of Integration the assimilated Gospel message gets integrated in the culture while making it more effective and creative. This ultimately leads to a personal as well as collective transformation of people’s consciences.

Inculturation in Liturgy

Inculturation is concerned with every aspect of Church’s life in faith. However, the best space for inculturation in Christianity is the Liturgy, besides music, art, and worldviews. Liturgy is not merely a ritual celebration but a creative prophetic proclamation of the Good News. Eucharist being the source and summit of Christian life has to be inculturated.  The richness of the Gospel must be experienced in all its variety in all areas of Christian life.  Liturgy is the Supreme manifestation of the mystery of the Church and most efficacious means of fulfilling her mission. Therefore, the celebration of Liturgy in a given cultural setup should be such that the local peoples find it understandable and beneficial for their personal and communal life in Christian faith. The language, songs and music, gestures and postures, vestments and other religious articles for the liturgical celebration should be coloured with the local flavour.  Celebration of the liturgy in indigenous forms is of great importance.  Through the process of dialogue and exchange between the Gospel and culture, local expressions of worship emerge.  Thus, inculturation of liturgy and sacraments become an integral element in the whole process of the encounter between the Gospel and Culture.

Inculturation or Hinduization?

The foremost impression of the Hindus about Christians is that inculturation is believed to be a Christian ploy to convert them into Christianity. Sometimes, a confusing situation arises. It is quite difficult to decide whether to dismiss the concerns of our Hindu friends’ fear of our intention to ploy them into converting by our adoption and adaptation of their religious symbols and rituals into our lives and liturgy, or to convince our own Christian brethren that the Indian Church is already fairly Hinduized, and that for the vast majority of clergy and religious, proselytization or even evangelization is the last thing on their minds. In fact, the Hindus have nothing to fear from the hierarchical Church because the appropriation of certain Sanskrit terminologies, music, meditation systems, religious rituals and symbols is done just for the smooth function of the local Church.

Presentation on “Evangelization and Inculturation”

Paulo Suess, a German missiologist, presents a detailed study of concepts, options and perspectives on evangelization and inculturation. He investigates various concepts of culture and declares the most adequate concept as one that understands culture as a human ecosystem. The investigation consists of various available options which express the relationship between Christian faith and local culture, Latin American culture in this case. The notion of inculturation is very well expressed through the analogy of God’s Incarnation in Jesus, which is the best expression available across Christian tradition. Debating about evangelization, he says that it must be inculturated – holistic and integral, focused on local identity, open to other local expressions and Churches everywhere.

The Latin American peoples live in the context of a double-sided reality, namely, social misery and multicultural, multi-ethnic richness. Social misery is daunted with hunger, poverty, and aggression against ‘otherness,’ i.e., the unique richness of the Latin American culture in the quest of recognition by the government and mainstream society. The author emphasises that inculturation would boost the radicalization of liberation of the Latin Americans. Similarly, the evangelical perspective of the poor arises from the joy of living with dignity and confidence that makes them aware of the reality as who they are. By way of participative equality and universal solidarity socio-economic imbalance can be brought down, which in turn would safeguard their cultural identity.

The construction of the concept of ‘Culture’

There are varieties of concepts of culture in the contemporary world. A definition is like a perspective that facilitates to discuss and compare various aspects of reality from different angles. There must be a concept of ‘culture’ which would enable the multicultural reality of Latin America to express as well as link the cultural reality to the socio-religious and historical reality of the peoples. Several group of experts have conceptualized ‘culture’ as the great fulfilment of the human spirit in terms of art, literature, education, and religion. Some experts take culture as having universal values of peace, love, solidarity, democracy. In the recent ecclesial documents culture seems to appear in quite a negative light as the culture of consumerism, hedonism, and even death. Still some others inspired by Marxists, treated culture as a superstructure that promotes a distrust of cultures. Following the thought of Max Weber many social scientists treat culture as a department of social reality that neglects other spheres of human life. Some authors understand culture as civilizing progress in terms of material and technological progress which discriminates inferior cultures. Sigmund Freud calls culture or civilization as the whole sum of the achievements and regulations that distinguish humans from animal ancestors and has the twin-purpose to protect men against nature and to adjust their mutual relations. Moreover, Freud considers religion as independent from culture and calls it a collective illusion. Some experts see culture as Modernity that is civilization maintained by the secular contributions of many peoples. Some others see culture as Pop Culture, a product of modernity, which stimulates passive consumerism at the cost of loss of peoples’ identity.

Culture as a Human Ecosystem

The conclusions of the Puebla conference no. 386 presents a concept of culture which can serve as a starting point for the construction of a paradigm for inculturation – “the term ‘culture’ means the specific way in which human beings belonging to a given people cultivate their relationship with nature, with each other, and with God in order to arrive at an authentic and full humanity.” It is the shared lifestyle that characterizes different peoples in the world, and so we can speak about a plurality of cultures. The notion of culture designates the specific of each group or people, their identity. All that is human is culturally determined. Various peoples and social groups construct, by means of their cultural activities, a second-level environment, a human ecosystem. Culture is both an inheritance and a collective task. In such a historical ecosystem, subsystems, namely, adaptive, associative and interpretive systems, and the different levels of human reality are interrelated and interdependent, each with the others. Culture as historical construction of life means a permanent resistance against individual brute-force, and against suffering and death. Culture is the space of identity and difference, the space where particular ways of living life are chosen. As spaces of identity, life, transformation, creativity, filial relationship with God and brotherly or sisterly relationship with fellow human beings and with nature, cultures are constructed on the axes of mutual gratitude. Through the dimension of ritual and celebration peoples commemorate the past, celebrate the present and anticipate the utopian hope of a world without evils. The production of human work, gratitude and resistance of cultures play a major role in the process of evangelization.

Options in the Relationship of Gospel and Culture

Gospel and culture are complementary aspects of living life, yet each is distinct from the other. The false understanding of the relationship between gospel and culture can make culture seem incomprehensible or irrelevant to the gospel. The relationship between gospel and culture might be thought of in terms of four alternatives, namely, separation, identification, acculturation, and inculturation. Separation between the pure gospel and the historical situation of a culture enters into conflict with the very mystery of the Incarnation. Church would encourage the split between the gospel and culture to maintain distance. Identification is just the opposite of the separation between gospel and culture, based on identification of the gospel with a particular model culture, is the identification of the gospel with all cultures. However, identification results in gospel becoming culture and missionary losing his identity as a missionary. Therefore, it calls for an objective and critical presence of solidarity and love so as to safeguard the identity of missionaries and cultures. However, the Puebla Conference speaks of a link between gospel and cultures and warns against their identification, saying, “When the Church, the people of God, announces the Gospel and peoples accept it in faith, it becomes incarnate among them and assumes their cultures. This gives rise, not to identification between the two, but to a close bond between them.” Acculturation rejects separation and identification of gospel and culture and chooses a middle path. From the perspective of incarnation and the following of Jesus, acculturation would be the assumption of a middle path. Inculturation through Incarnation seeks a radical and critical relationship between gospel and culture. This is a presupposition for the communication of the Good News of God’s love in different cultures of the world. The goal of inculturation is liberation and the way of liberation is inculturation. The Vatican Council II suggested the prioritization of values and goals, and admitted a ‘hierarchy of truths’ and a ‘lawful diversity’. The principle of ecumenical dialogue is also a helpful means for a similar purpose. Inculturation as socio-cultural solidarity cannot be confused with the identification of the evangelizer or the gospel with the ‘other’ or with other cultures. Inculturation seeks a respectful relationship to cultural otherness which is critical in the face of sin and in solidarity with those who suffer, and thus leading to integral redemption.

Responses of Tradition

The social misery of the great majority of Latin Americans and the diversity and complexity of their cultures represent the great challenges to a New Evangelization. The New Evangelization has been proposed to establish a point of contact between gospel and culture as an attempt to heal the wounds caused by the Christianization in the colonial system. In this line, Vatican Council II makes a great effort to open a dialogue with the new reality presented by the modern world.

The Soul is Naturally Christian: Tertullian affirms that the life of pagans demonstrates a common Christian root for all humanity. It is further strengthened by Pope Pius XII who stated that human nature has in itself something that is naturally Christian. The Church recognizes whatever peoples possess is naturally good, just or beautiful. In view of the ‘natural goodness’ of peoples, the missionary’s task is ‘to teach and form’ people to accept truly and willingly the principles of Christian life and morality. Karl Rahner’s thesis declares as inspired by Tertullian each human person as a potential ‘anonymous Christian’.

A Preparation for the Gospel: The history and cultures of peoples represent a preparation for the gospel. LG emphasises that whatever goodness or truth is found among them should be looked upon by the Church as a preparation for the gospel. Evangelii Nuntiandi acknowledges that there is a vast groups of peoples who practice other religions which constitute a true preparation for the gospel. Ad Gentes also affirms that the religious endeavours of peoples can sometimes serve as a guidance course towards preparation for the gospel.

Seeds of the Word: This Word, universally active, has already been present in cultures and religious traditions. EN admits that non-Christian religions are all impregnated with innumerable seeds of the word. LG reaffirms that whatever good lies in the religious practices and cultures of peoples, is healed, ennobled, and perfected unto the glory of God and the happiness of humanity. GS enumerates that under the impulse of grace men and women are disposed to acknowledge the Word of God. Even before Incarnation He was in the world already as the true light that enlightens all human beings. Puebla too affirms that the work of the Church is a process of consolidating those values as a contribution to the ‘seeds of the Word’ present in cultures.

Insertion: In the reality of the non-Christian world, the Church desires to insert itself without any preconditions. Already before the Incarnation of the Son, God has spoken to the culture proper to different ages. AG affirms that in order to be able to offer them the mystery of salvation brought by God, the Church must become part of all these groups for the same motive which led Christ to bind Himself to the definite social and cultural conditions of those human beings he lived with.

Assumption: GS points out that Christian presence in the world is a respectful presence, universal and salvific. Through the incarnation the Son of God has united Himself with every human being in every aspect worthy of a human being.

Perspectives

The new directions of evangelization can be understood in terms of two poles. First, Inculturation seeks the de-centering of the Christian message from European patronage, and looks for the incarnation of the gospel within the variety of human cultural contexts. Second, Articulation of the gospel looks for the unity between human hopes and a Kingdom oriented faith. In a nutshell, to evangelize today in Latin America means to open spaces, so that the poor, the cultural ‘others’, can evangelize themselves and be evangelized from the point of departure of their cultures and histories. The gospel denounces all that has destroyed the identity of peoples. To follow the incarnate and crucified Word in solidarity with women and men is to experience the paschal mystery of God in diversity of the Spirit. In the proximity with the poor in all processes of inculturated evangelization we would surely see our crucified Lord face to face.

Personal Experience of Inculturation in Gujarat

I have a fairly limited experience of inculturation in the Missions of Gujarat. I have been to most of the Mission Stations of Gujarat on various occasions for social, cultural, and pastoral experiments. What I have witnessed and experienced in the North and South Gujarat missions is a variety of cultures and traditions within the umbrella term ‘Gujarati Culture’. Christianity has made its entry into Gujarat as early as in the late 19^th century. Even since its entry into the lives of the Gujarati folks in several regions, mainly, in the North, Central and South Gujarat, the Church has undergone a significant transformation. More so after the Vatican Council II that has promulgated inculturation as the most important means in the process of evangelization among the local cultures and traditions.

Inculturation in the Church of Gujarat

Inculturation in liturgy and life of the peoples is the hallmark of the new mission centres that have grown in several regions of Gujarat for over a century’s time. Mission Centres, such as, Kalol, Kadi, Mehsana, Radhanpur, Patan, etc., in the North Gujarat region, Vijaynagar, Bhiloda, Nanakanthariya, etc., in Sabarkantha district, and all the mission stations of the tribal regions, such as, Zankhvav, Dediapada, Unai, Bardipada, etc., in the southern part of Gujarat are the best examples of inculturation. In the North Gujarat, the new Catholics are known as Isupanthis, which means that they remain in their own social community and accept Jesus as their Guru. Even the Church structures in North Gujarat mission centres are in the style of a Hindu temple and are well integrated with local Catholic community. Though in terms of success the North Gujarat missions have not reaped the desired harvest yet, the efforts made by the missionaries are commendable. Among the tribals of South Gujarat the Churches have been built with help of the local artisans and artists in such a way that reflects a unique blend and integration of the local tribal art and cultures with the Christian tradition. Even in terms of missionary success the South Gujarat missions have witnessed the evangelization among the tribal folks in a great measure.

Christianization of the native festivals of non-Christian communities has been a part of inculturation, which is the time tested modus operandi of the Church for evangelization. The Church has made an effort to focus on festivals, such as, Divali, Navratri, and other festive occasions, local fairs and pilgrimages in devotion to various deities on full moon days, etc. for quite some time. The Church has effectively used her control over religious, social and political powers coupled with social awareness to Christianise several Hindu traditions. Keeping up the pilgrimage traditions many people go to pilgrim centres on these feasts with genuine devotion, such as, Khambholaj, Vadodara, Anklav, Korvi, Unteshwari, Deesa, etc.  Several of these feasts are also fixed according to the seasonal calendar.  In this manner we have tried, experimented and implemented the liturgical feasts according to the local cultures and traditions.

One of the most important things about inculturation of the Gujarat Church is the Gujarati translation of the complete Bible that has become a hallmark for the local Christians. Its uniqueness stands out with the fact that it was translated by a Spanish missionary, Fr. Isudas Cueli, SJ, with the help of Gujarati experts, such as, Prof. Raymond Parmar, Joseph Macwan and the like. It has been published as ‘Sampurna Bible’ by the Jesuit Publishing House Gujarat Sahitya Prakash, Anand in 1981. In fact, all the liturgical texts are translated into Gujarati by Fr. Isudas Cueli, SJ, with the help of Prof. Raymond Parmar. Even a Gujarati Hymnal has been compiled by a couple of Jesuits with the help of Kavi Yoseph Macwan and Raymond Parmar, which is now popularly known as ‘Kirtan Sagar’. Composition of these bhajans has been done by some professional musicians and composers of Gujarat. Some of the bhajans seem to be direct imitations of popular Hindu bhajans. Whatever be the case, these bhajans have surely been adding colour to liturgical celebrations all over Gujarat among the local Christians. In the tribal regions, such as, Sabarkantha and South Gujarat, most of the local bhajans in Bhili, Gamit, Vasavi, Dangi, Varli, etc., have been compiled and are devotionally sung during liturgical celebrations as well as in many social functions. The Dangs mission centres have got even the Dangi Missal, known as ‘Punja Parathana’, for an effective celebration of liturgy where the local Christians feel connected and involved with the Church. The contribution of Fr. C.M. Rafael, SJ, Fr. Raymond Chauhan, SJ, etc., has been remarkable in the translations of the liturgical texts into tribal languages. Besides, there are a couple of religious magazines, such as, ‘Paavan Hruday Doot’ and several newsletters and periodicals, where articles, religious instructions, stories, essays, reflections, news and views, etc. are contributed by the local Christians along with the clergy and religious. This is a sign of a strong and vibrant local Christian community.

Another concrete step towards inculturation in the Church of Gujarat is the establishment of the Regional Theology Centre at Ahmedabad, in the 1970s with the blessings of Fr. Pedro Arrupe, the then General of the Society of Jesus. Later, it was merged with Regional Diocesan Seminary at Vadodara. The administration of the institution has been entrusted to the care of the Gujarat Jesuits till date. Prior to theological studies, students go through a couple of years, one year in the case of Jesuit scholastics, in the study of Gujarati language and literature. While undergoing theological studies the students also engage themselves periodically in the nearby mission stations to render pastoral services in their own capacity. The main purpose of this institution is to train the diocesan seminarians and scholastics of Gujarat Province who would be working in various parts of Gujarat. This purpose is fulfilled by way of the theological studies and training in a contextualized setup.

Conclusion

There is a need of proper preparation and involvement of peoples of the local cultures along with the clergy for an effective implementation of the process of inculturation in Gujarat and in India. Partial understanding of the local cultures on the part of the clergy and inappropriate inculturation of the so called Hindu Brahmanic symbols and rituals in the local Church would prove a failure. The ordinary locals Christians, as in the case of Gujarat, regard such symbols and rituals as oppressive and therefore they are quite apprehensive about such inculturation. At this juncture, what is required is more adequate experience and enlightenment about these rituals and cultural expressions in order to promote the widely accepted popular religiosity at the local Churches. Inculturation as a two-way process becomes more intelligible in the realm of the local Church, by way of effective transmission of the Christian faith and traditions, and assimilating in herself the already present goodness and positives in other cultures.

In terms of inculturation in Gujarat even at the present scenario, the Diocesan Clergy, CMIs, Jesuits, and several other religious congregations have been engaged in the ongoing effective establishment of an inculturated local Church through preaching, catechizing and several other pastoral ministries. They have established schools, colleges and technical institutes to provide quality education and training for the dalits, tribals and other marginalized groups of the society. Besides, some missionaries have been engaged in the promotion of human rights, justice, peace and harmony through various legal aid and social welfare activities beyond the local Church. As the Jesuits along with other clergymen are searching for avenues for evangelization in the changing political scenario of growing fundamentalism and fascism in Gujarat and India, it is very important for them to network and collaborate with groups such as NGOs, social activists and intellectuals and people of good will to work for a society of just and inclusive development  and empowerment of the weaker sections of society against injustice and exploitation, so as to bring about a harmonious atmosphere between various cultures and communities.