Last week’s post examined innovation in evangelisation. Today’s post focuses on innovation in inculturation. Inculturation is “the intimate transformation of authentic cultural values through their integration in Christianity and the insertion of Christianity in the various human cultures” (Redemptoris Missio, 52).
Therefore, in inculturation, the Church transmits the Gospel to different cultures and, from within, purifies cultures of what contradicts human dignity, while renewing the good elements already present in these cultures. In doing so, inculturation elevates culture by revealing its deepest meaning in Christ, enriching the Church with new forms of expression and values across the various sectors of Christian life, such as evangelisation, worship, theology and charitable works (Redemptoris Missio, 52).
The Incarnation is the “origin and exemplar” for inculturation because the “Word became flesh and dwelt among us” (John 1:14). In that way, it became a complete and concrete insertion into a particular culture, without Christ ceasing to be divine. Hence, the Gospel proclaimed must take root in the life situation of the hearers of the Word and assume cultural forms without losing its identity. (Ad Gentes, 22, Ecclesia in Africa, 60, John Paul II’s Address to Ugandan Episcopal Conference, 6).
Although inculturation and evangelisation are two different things, they are interrelated because inculturation cannot take place if a people have not been evangelised. Inculturation is “a requirement for evangelisation” and “a path towards full evangelisation” (Ecclesia in Africa, 59).
Innovation plays out in inculturation because, in inculturation, the Church learns new ways of expressing the same faith, “becomes a more intelligible sign of what she is, and a more effective instrument of mission” (Redemptoris Missio, 52). As the Pontifical Council for Culture asserts, “Popular piety is evidence of the osmosis that takes place between the innovative power of the Gospel and the deepest levels of a culture” (Towards A Pastoral Approach To Culture, n. 28)
Just as any innovation in the Church, inculturation must be guided by two principles: “compatibility with the Gospel and communion with the universal Church” (Redemptoris Missio, 54).
The Church always seeks that whatever good in humans and good that exists in religious practices and cultures of diverse peoples are not only saved from destruction but are “cleansed, raised up and perfected unto the glory of God, the confusion of the devil and the happiness of man” (Lumen Gentium, 17).
Since culture is a human creation with imperfections and sin, these two guidelines necessitate episcopal discernment to avoid the “risk of passing uncritically from a form of alienation from culture to an overestimation of culture” (Redemptoris Missio, 54). As Pope John Paul II affirms in his address to the Ugandan Bishops’ Conference, “It follows that there can be no authentic inculturation which does not proceed from contemplating the Word of God and from growing in likeness to him through holiness of life. And in the end, it is for the Magisterium of the Church to judge which new voices have succeeded in expressing the timeless mystery of the Triune God and his love for us.”
Furthermore, inculturation should be a gradual process, becoming an expression of the community’s Christian experience. To achieve this, inculturation must involve the whole people of God, and not just the decision of a few experts or a result of erudite research. Since the people of God reflect the authentic sense of faith (sensus fidei), they need to be guided and encouraged, not forced, so that new expressions do not provoke negative reactions that undermine their faith journey (Redemptoris Missio, 54).
While the sense of the faith is not automatic, it requires catechesis to explain. Hence, catechesis is indispensable in inculturation. Bearing this in mind, Pope John Paul II maintains, “catechesis will seek to know these cultures and their essential components; it will learn their most significant expressions; it will respect their particular values and riches. In this manner it will be able to offer these cultures the knowledge of the hidden mystery and help them to bring forth from their own living tradition original expressions of Christian life, celebration and thought” (Catechesi Tradendae, 53).
In sum, authentic inculturation involves a double movement: the Gospel purifies culture, and culture enriches the Church. Where there is no balance between the two, innovation becomes syncretism if culture dominates, and evangelisation becomes colonisation if culture is ignored.
Innovation in inculturation within the Church in Nigeria is particularly relevant in art, where, sadly, the current emphasis seems to be on non-African designs. Interior designs and paintings in churches rarely reflect Nigerian culture, let alone the culture of the tribe where the church is located.
Yet, the Congregation for Divine Worship and the Discipline of the Sacraments maintains: “The liturgical celebration is enriched by the presence of art, which helps the faithful to celebrate, meet God and pray. Art in the Church, which is made up of all peoples and nations, should enjoy the freedom of expression as long as it enhances the beauty of the buildings and liturgical rites, investing them with the respect and honour which is their due. The arts should also be truly significant in the life and tradition of the people. The same applies to the shape, location and decoration of the altar, the place for the proclamation of the Word of God and for baptism, all the liturgical furnishings, vessels, vestments and colours. Preference should be given to materials, forms and colours which are in use in the country” (Varietates Legitimae, 43).
Having African art in our church buildings is fully compatible with the Gospel and in communion with the universal Church. Discussions on this should not be seen as opposing the Church. Moreover, the evaluation of the beauty of our churches should not be based on western models and paradigms that we can never exactly replicate due to costs and authenticity, and that may not even suit our climate. Instead, it should focus on how that church building authentically represents the tribe where it exists. As many churches have already been built, subsequent interior decorations can be designed to reflect those people’s culture.
Inculturation resolves the apparent conflict of cultures that makes Catholics see Christianity as anti-traditional, western, imposed, and therefore, should be rejected. In the wake of abandoning the Christian faith, inculturation helps strengthen cultural identity, a sense of belonging to the community, and the conviction that one can practice their Christian faith without rejecting one’s culture. This makes the faithful far less likely to denounce the Christian faith. Inculturation in liturgy and Christian celebrations, such as seen in the Zairean rite, reinforces communal identity, thereby making apostasy socially and spiritually less attractive.
Next week’s post focuses on the risks and limits of innovation theology.
May God continue to help us🙏🏾
K’ọdị🙋🏾♂️
