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expressions.
A foreign
symbol/sign
may
not be
the
apt
They took certain verses from the Bible seriously for their convenience. What
they understood, or partially understood was, Go and baptise. They did not
even think seriously the full significance of baptism which Jesus elaborated. They
did not pay attention to the verse, Proclaim good news to the poor. Gospel
should not be selectively taken; it should be taken as a whole. When it is done,
Gospel will acquire new cultural forms.
2. 3. Foreigners in their own Land (In India)
Christianity in India appears a foreign religion to people. Expressions like,
fullness of revelation, and the only way, are subjective faith expressions. 5
There was one sided evangelization: make them Christians, by changing their
cultures. The Church in India has preserved the traditional western thinking.
Greek moral system based not on any personal commitment to God, but on the
idea of the Good has prevailed all over the world. All are Roman Catholics; they
are all over the world, in Europe, in Asia, in Africa, America, just as once there
were British subjects all over the world. So the church in India is like the colony
of the Roman church.6
The fear of the Church was well expressed by Joseph Ratzinger. So he uses the
term inter-culturality instead of inculturation. He feared that Christian religion
would be diluted by other non-Christian religions (Syncretism). The second factor
was relativism, namely, several conflicting versions of Christianity, all seen as
equally valid (hinduising of the faith).
3. Mission & Inculturation: Historical Perspective
Entire Christian History can be divided into six major paradigms. 1. The
apocalyptic paradigm of primitive Christianity. 2. The Hellenistic paradigm of the
patristic period. 3. The medieval Roman Catholic paradigm. 4. The Protestant
(Reformation) paradigm. 5. The modern Enlightenment paradigm. 6. The
emerging ecumenical paradigm.7 (It may be beyond the scope to elaborate all
the above mentioned factors).
5 Chethimattam, John B(Ed), Jeevadhara Vol. XXX No. 179 Inculturating Our
Theological Thinking, Sep. 2000, pp. 419-443.
6 Cf. Rayan, Samuel S.J., Op. cit, p. 197.
7 Cf. Bosch, David J., Transforming Mission, New York: Orbis Books, 1996, pp.
181-82.
8 FABC Document, No. 61, Mission Today, James H. Kroeger, Aware we are Sent
pp. 4.
9 Bosch, David J, Op. cit, pp. 32-33.
salvation can be conveyed. Today liberation, justice and love offer the proper
channel in which the church can practice and carry out its salvific mission
without failing into either angelism or secularism. They offer us adequate
channel for mediating salvation in a historical way, and for allowing the church to
present itself as the sign par excellence of the God who saves the world. 13 This
liberation is the fashioning of a new world where people might lead a fully
human life, free from bondage to other human beings and to a natural world that
was not under control.
4. 1. 1. Inculturation: Unifying Factor
The attitude for inculturation should be that of Jesus. He did not cling to his
equality with God but humbled himself and became a slave and accepted death
and death on a cross (Phil 2:5-6). Fr Pedro Arrupe says, Inculturation may be
looked at from many view points and seen at different levels, which must be
distinguished but cannot be separated. Yet amid the multiple formulations of the
problem which we have to reckon with the fundamental and constantly valid
principle is that inculturation is the insertion of Christian life and the Christian
message in a particular context in such a way that the experience not only finds
expression through elements proper to the culture in question but become a
principle that animates, directs and unifies the culture, transforming and making
it so as to bring about a new creation.14
5. Mission (Inculturation) Today: Our Context
5. 1. The Tribal People
Santals
are
the
largest adivasi
(indigenous)
community
in
the
Indian
subcontinent with a population of more than 5 million. Of these only less than
10% are Christians and Catholics only about 5 to 6%. The term used in Indian
languages and by the Tribal people themselves is Adivasi which means
original settlers. It is said by different authors that the tribal people are the
original settlers of the land. The Santals belong to the group called ProAustraloids. They generally use the term hor instead of Santal, which also
13 Ellacuria, Ignacio S.J., Freedom made Flesh, New York: Orbis books, 1976, p.
76.
14 Arrupe, Pedro S.J., Letter on Inculturaion in Aixila, Jerome (Ed), Jesuit
Formation and Inculturation in India Today, Delhi:1978, pp. 181-82.
means man. The Santals are found in the Indian States of Jharkhand, West
Bengal, Orissa, and in Bangladesh. Their language is called Santali. 15
The Santals have their own Tribal Religion and mythology of creation, their own
culture and political administration. They believe in a Supreme Being called
Sing Cando or Marang Buru and there are several good and bad spirits which
control their life. They offer sacrifices to both because they need to receive
blessings from the good ones and need to please the bad ones so that they do
not disturb the people.
5. 2. Their Experience of Alienation
As they are brought into the so called main stream of life (in the country) and
because of conversion from their religion to another, many of their socio-political
cultural practices are almost extinct. In the earlier days they had their own
social, legal, political and cultural functions which were properly administered.
They are generally a peace loving people and they enjoy life in their own ways
by celebrating several festivals during the course of the year.
5. 3. Inculturation & Pluralism
Inculturation renders the local church truly present within the life of our people.
Dialogue with the great Asian religions brings them into contact with the Gospel,
so that the seed of the Word in them may come to full flower. Another area of
concern is the service of the poor, uniting with them in their struggle for a more
human world.16 Inculturation is not mere adaptation of a ready-made Christianity
into a given situation but rather a creative embodiment of the Word in the local
church.
Inculturation is a dialogical encounter process understood in its deepest meaning
that
comes
from
the
salvific
movement
of
the
Triune
God,
because
evangelization itself is above all a dialogue between the Gospel message and
the given reality (FABC I, 12). It is a dialogue conducted in humility and mutual
support to seek together with our brothers and sisters the fullness of Christ.
15 Cf. Troisi, Josephh, Tribal Religion Religious Beliefs and Practices Among the Santals,
New Delhi: Manohar, 1978, p. 20.
16 Cf. FABC Document, No. 81, Towards Asian Liturgical Inculturation, Jonathan
Yun-Ka Tan, Evangelization in Modern Asia, Taipei, 1974 p. 3.
Inculturation is a discovery of the seeds of the Word which lie hidden in the
given cultures and living traditions (cf. AG, 11). The mutual exchange of their
discoveries among the local churches will lead to their enrichment as well as that
of the universal Church. As the Incarnation of the Son has been fulfilled in the
Paschal Mystery, the inculturation process also involves an experience of death
and resurrection. The Church as the messenger of the Gospel on the one hand,
the given cultures and traditions of the people on the other; both must be
purified, healed and transformed by the saving power of the Gospel. 17
6. Our Attempts in inculturation
"Evangelization will never be possible without the action of the Holy Spirit... The
Holy Spirit is the principal agent of evangelization" (EN, 75). Clearer words
cannot be found to describe the centrality of the Spirit's action in the life of the
church and her evangelizers. This activity has continuity; it is present as the
Spirit fills the life of Jesus, the church, missioner-apostles, the entire laity.
Essential for all -- and no one can claim a monopoly on the Spirit who "blows
where he wills" (Jn 3:8). Mission continually demands the life-giving presence
and action of the Spirit:18
If our attempt to work with the people is authentic then we can realize that
Gospel is all about Metanoia, a conversion of heart. All cultures have sinful
aspects and encountering the Gospel should lead to qualitative change. We also
realize that many of these cultures such as the culture of Santals are closer to
Christian ideal than the so called modern cultures; there is a strong sense of
community spirit, vivid experience of the communion between the living and the
dead, a sense of harmony with nature and a marvellous ability to celebrate. We
should not forget that many of these cultures existed even before Christianity.
6. 1. Contextualization of Theology
The word Contextualization was first coined in the 1970s, in the Theological
field and this led to many different types of theologies. Originally there were two
models, namely, the indigenization model and socio-economic model. Each of
these was further divided into other sub-types. Thus there are Liberation
17 Cf. Ibid, p. 4.
18 FABC Document, No. 61, Op. cit, pp. 3-5.
Theology, Black Theology, and Feminist Theology and in the context of India
there are Tribal and Dalit Theologies too. 19
Indeed, pluralism is at the heart of reality and hence, as Raimundo Panikkar
says, there is no lingua universalis. Each tradition is understandable only within
its proper background, and any pretension to universality is itself particular. This
affirmation is the core of contextual theology.20
The important factors that shape the contextual theology in India are: they
should be able to articulate the Christian experience of faith in a Third World
situation of unimaginable poverty,
Christians believe that God's saving will is at work, in many different ways, in all
religions. It has been recognized since the time of the apostolic Church, and
stated clearly again by the Second Vatican Council, that the Spirit of Christ is
active outside the bounds of the visible Church. God's saving grace is not
limited to members of the Church, but is offered to every person. His grace may
lead some to accept baptism and enter the Church, but it cannot be presumed
that this must always be the case. His ways are mysterious and unfathomable,
and no one can dictate the direction of His grace. 22
The Spirit of God is no religions monopoly but present in every human heart.
Similarly
the
saints,
to
whatever
religious
traditions
they
belong,
Sri
particular
Churches,
especially
the
young
Churches,
deepen
their
understanding of the liturgical heritage they have received from the Roman
Church that gave them birth, they will be able in turn to find in their own cultural
heritage appropriate forms that can be integrated into the Roman Rite, where
this is judged useful and necessary. 24
We have tried to use theological vocabulary understandable to people and draw
wisdom from the liberative core of their religion and joined them in their struggle
for liberation. We have tried to practice the inculturated form of the liturgy
among the Santals. We have made special prayers and adaptations that the
Santals understand easily and make sense to them. Some of the Sacraments
have been adjusted to fit into their framework. Baptism and Marriage may be
two examples. Several of their feasts and festivals have been incorporated into
the church festivals.
22 Cf. Ibid.
23 Chethimattam, John B(Ed), Jeevadhara Vol. XXX No. 179 Op. cit, p. 436.
24 Pokorsky Jerry J., Guide to Liturgical Inculturation Vol VII, No.8, 2001.
7. Conclusion
To believe in God then is to work for justice and serve those in need. To be
authentic, religion must be fleshed out in the struggle for a more humane world.
God is on the side of people and their liberation. 25 What Fr Felix Wilfred says is
very significant, Any choice between bread and freedom is bound to result in a
dehumanizing situation. The attempt to suppress freedom with the promise of
bread cannot hold too long. The struggle of the marginalized for life, freedom
and equality have to find support from the church. 26 Unless and until the people
have substantial means for survival all our attempts in the field of liturgy and
inculturation will remain futile. Some problems continue persist. To what extent
can we make adjustments in liturgy? Or is it necessary to use bread and wine for
the Eucharist? These questions will be always met with conflicts and oppositions.
I shall not venture to go further into this area as it is beyond the scope of this
seminar.
25 Esclarin, Antonio Perez, Atheism and Liberation, London: SCM Press, 1980, p.
86.
26 Wilfred, Felix, Sunset in the East, Madras: St. Pauls Seminary, 1991, p. 246.