General Editor s Introduction Inculturation and the Dilemmas in Establishing an Authentic Indian Christianity

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2 Richard Bonney General Editor s Introduction Inculturation and the Dilemmas in Establishing an Authentic Indian Christianity Tribal theologies are the product of discernment from the Christian past, writes Songram Basumatary in his study Ethnicity and Tribal Theology. Problems and Prospects for Peaceful Co-existence in Northeast India, but much more than this, they are a sensitive listening to the speaking of God in the present in a concrete life situation and translating the past into present reality. In this introduction, the emphasis is on the dilemmas faced by Indian Catholics in dealing with the inconsistent treatment of tribal cultures and theologies by the hierarchy at Rome. Do not act with zeal, do not put forward any arguments to convince these peoples to change their rites, their customs or their usages, except if they are evidently contrary to the religion [i.e. Catholic Christianity] and morality. What would be more absurd than to bring France, Spain, Italy or any other European country to the Chinese? Do not bring to them our countries, but instead bring to them the Faith, a Faith that does not reject or hurt the rites, nor the usages of any people, provided that these are not distasteful, but that instead keeps and protects them. Thus wrote the (Roman Catholic) Sacred Congregation for the Propagation of the Faith (known as the Propaganda Fide) to its new missionaries to Asia in It was one of the high points in the Church s emphasis that adapting to local customs and respecting the habits of the countries to be evangelised 1 Extract from the 1659 Instructions, given to Mgr François Pallu and Mgr Lambert de la Motte of the Paris Foreign Missions Society by the Sacred Congregation for the Propagation of the Faith. Gavin D Costa, The Catholic Church and the World Religions: A Theological and Phenomenological Account (London: Bloomsbury

3 xvi Richard Bonney was paramount. The Italian Jesuit Matteo Ricci ( ) had attempted to communicate the Christian gospel in China by establishing common ground with the Chinese, by mastering their language and absorbing their customs.2 Today, Ricci s legacy of inculturation is strong. The importance of respecting the unique ways in which diverse cultures understand and express their spiritual experience, even while preaching a common core belief, is no longer disputed. 3 Nothing could have been further from the truth in the seventeenth and eighteenth centuries, however, when the Jesuits enemies, the Dominicans and the Franciscans, sought at every turn to reject this approach and achieved success under Pope Clement XI in 1704 and The matter was not finally settled until a decree of Pope Pius XII in December As recently as December 2013, Pope Francis cited the example of Matteo Ricci and called upon the Catholic Church to ask forgiveness for, and look with much shame upon apostolic failures properly to inculturate the faith in non-european lands such as China.5 For Pedro Arrupe, writing to the Society of Jesus in 1978, the analogy for understanding inculturation was nothing short of the Incarnation of Christ.6 He wrote: Publishing, 2011), 23. Missions étrangères de Paris. 350 ans au service du Christ (Paris: Editeurs Malesherbes Publications, 2008), 5. 2 R. Po-Chia Hsia, A Jesuit in the Forbidden City: Matteo Ricci, (Oxford: Oxford University Press, 2010). Mary Laven, Mission to China: Matteo Ricci and the Jesuit Encounter with the East (London: Faber and Faber, 2011). 3 < 4 P.A. Rule, The Chinese Rites Controversy: a lasting controversy in Sino-Western cultural history, Pacific Rim Report, 32 (University of San Francisco, Feb. 2004). Idem, What were the Directives of Matteo Ricci regarding the Chinese Rites? Pacific Rim Report, 54 (University of San Francisco, May 2010). < usfca.edu/research/pacrimreport/prr32.pdf>; < pacrimreport/prr54.pdf>. 5 < < year-of-consecrated-life>. 6 Subsequently, in 1993, Fr. Alex Rebello declared in a key note address at Mariapolis Pace, Tagaytag City, Philippines, that there is no incarnation without inculturation and no inculturation without incarnation : Report on the Pan-Asian Seminar

4 General Editor s Introduction xvii Inculturation is the incarnation of Christian life and of the Christian message in a particular cultural context, in such a way that this experience not only finds expression through elements proper to the culture in question (this alone would be no more than a superficial adaptation), but becomes a principle that animates, directs and unifies the culture, transforming and remaking it so as to bring about a new creation. Arrupe revealed the theological depth of inculturation, which is observed in the phenomenon of encounter between the Christian message and culture.7 A decade later, Aylward Shorter presented inculturation as the ongoing dialogue between faith and culture or cultures and the creative and dynamic relationship between the Christian message and a culture or cultures.8 The Indian Jesuit Fr. Michael Amaladoss, a former assistant to the superior general of the Society of Jesus and one of Asia s most respected theologians, was invited to be a keynote speaker the 2001 gathering of the Catholic Theological Society of America. Speaking before the society, Amaladoss echoed the thinking of the Asian Catholic leadership. He embraced mission theology and the building of inculturated churches in dialogue with other Asians. Our starting point is that salvation is now understood not merely in terms of individuals being saved but in cosmic terms made familiar to us by Paul, he said. on Inculturation and Education in the New Evangelisation, Nov < < rc_pc_cultr_ _doc_i-1994-not_en.html>. 7 Michael Amaladoss, Inculturation and Ignatian Spirituality, The Way Supplement, 79 (Spring, 1994), 39 47, at 39. < Also Interview, Inculturation in the thought of Pedro Arrupe at < video/ html>: many things may come spontaneously from the new soil. Give it a chance, as much chance as you can. Eriko Oyama, Religions and Inculturation: Ebina Danjyo s Japanese Christian Theology, MA (University of Toronto, 2000), 6. 8 Aylward Shorter, Towards a Theology of Inculturation (London: Geoffrey Chapman, 1988), 11.

5 xviii Richard Bonney Amaladoss upheld the uniqueness of Jesus Christ, but rejected the notion that other religions must be seen as simply leading up to the fulfilment of Catholicism. This idea does not match the Asian experience, he contended. Rather, Amaladoss argued that the divine human dialogue has led to the emergence of many religions. It is the task of believers, he said, to work for reconciliation, finally leaving it to God to gather up all things. Again echoing ideas widely held by the Asian Catholic bishops, Amaladoss argued that the Spirit and Word have been present throughout history in all religions. Asian evangelisation begins, he said, with contemplating this reality and then attempting to learn from other religions. This approach opens the church to true dialogue. While other religions have the Word, the Christian gift is to know the Incarnate Word. Sharing our knowledge of Jesus message becomes the Christian task. We do not proclaim and prove Jesus is the Son of God. We do not preach a creed. We announce the good news that the kingdom of God is here, Amaladoss contended. Through dialogue Christians can finally live in harmony in Asia with the other religions. Asian bishops continue to form a vision of life based on harmony, a value deeply treasured in Asia, he said.9 Successive Popes from Paul VI10 onwards have waxed and waned in their support for inculturation, with Benedict XVI being the least favourable11 and Pope Francis the most zealous. Two documents released by the Vatican in 1993 are particularly worthy of note. The first emanated 9 < 10 Giancarlo Zizola, The legacy of Pope Paul VI, The Tablet, 29 Aug. 1998, Shorter comments: Evangelii Nuntiandi paved the way for the theological reflection on inculturation which followed in the late 1970s : Aylward Shorter, Towards a Theology of Inculturation (1988), 219. The frequently critical Peter Hebblethwaite calls it a magnificent document : Hebblethwaite, In the Vatican (Oxford, repr. 1988), As Cardinal Ratzinger he had proposed inter-culturality instead of inculturation. Faith is the power which enables cross-fertilisation. Thus interculturation is the endeavour to build up communion between particular Churches through mutual exchange and enrichment.

6 General Editor s Introduction xix from Pontifical Biblical Commission and was entitled The Interpretation of the Bible in the Church.12 This argued: The theological foundation of inculturation is the conviction of faith that the Word of God transcends the cultures in which it has found expression and has the capability of being spread in other cultures, in such a way as to be able to reach all human beings in the context in which they live. This conviction springs from the Bible itself, which, right from the book of Genesis, adopts a universalist stance (Gn. 1:27 8), maintains it subsequently in the blessing promised to all peoples through Abraham and his offspring (Gn. 12:3; 18:18) and confirms it definitively in extending to all nations the proclamation of the Christian Gospel (Mt. 28:18 20; Rom. 4:16 17; Eph. 3:6). The gospel translation is only the first stage of the process. From interpretation, one passes then to other stages of inculturation, which lead to the formation of a local Christian culture, extending to all aspects of life (prayer, work, social life, customs, legislation, arts and sciences, philosophical and theological reflection). Where the Pontifical Biblical Commission made an important contribution was in its recognition that the process was a two-way, and not a one-way process: This is not, as is clear, a one-way process; it involves mutual enrichment. On the one hand, the treasures contained in diverse cultures allow the Word of God to produce new fruits and, on the other hand, the light of the Word allows for a certain selectivity with respect to what cultures have to offer: harmful elements can be left aside and the development of valuable ones be encouraged. Total fidelity to the person of Christ, to the dynamic of his paschal mystery and to his love for the Church make it possible to avoid two false solutions: a superficial adaptation of the message, on the one hand, and a syncretistic confusion, on the other In countries of more recent evangelisation, the problem arises in somewhat different terms. Missionaries, in fact, cannot help bring the Word of God in the form in which it has been inculturated in their own country of origin. New local Churches 12 The Pontifical Biblical Commission presented this text to Pope John Paul II in April 1993 and the Vatican Published it in November Catholic International. The Documentary Window on the World, 5/3 (March 1994). < <

7 xx Richard Bonney have to make every effort to convert this foreign form of biblical inculturation into another form more closely corresponding to the culture of their own land The second important document from 1993 was the Letter of the Pontifical Council for Interreligious Dialogue to the Presidents of the Episcopal Conferences in Asia, the Americas and Oceania, calling attention to the need for Pastoral Attention to the Traditional Religions.13 There was no single terminology for the phenomenon described: The word traditional does not refer to something static or unchangeable, but rather denotes [their] localised matrix. There is no agreement on a single name to be used when referring to these religions. Some names (e.g. paganism, fetishism) convey a negative meaning and, in addition, do not really describe the contents of these religions. Nowadays, even a term such as animism is no longer commonly acceptable. Whereas in Africa these religions are ordinarily referred to as African Traditional Religions ; in Asia they are called Tribal Religions and Folk Religions, in America Native Religions and Afro-American Religions, and in Oceania Indigenous Religions. The authors of the document, Cardinal Francis Arinze and Bishop Michael Fitzgerald, respectively President and Secretary of the Commission, argued the case for a positive moral code in the traditional religions: The moral code is regarded as that which has been handed down by past generations and sanctioned by the spirits and the ancestors, and occasionally by God. Traditional Religions do not generally lay claim to revealed books. Nor are they articulated in theoretical statements of a theological or philosophical nature. The riches of their contents, and their many values, are more often found in their celebrations, stories and proverbs, and conveyed through attitudes, customs and codes of conduct. It is rare that a traditional religion traces itself back to a founder In many traditional societies there is a strong sense of the sacred. Religion permeates life to such an extent that it is often difficult to distinguish between strictly religious elements and local custom. Authority is not seen as something secular but is regarded as a sacred trust. People of Traditional Religions show great attention to the earth. They respect life and celebrate its important stages: birth, entrance into adulthood, marriage, death. There is a strong sense of the family, which includes love of children, respect for the elders, a community link with the ancestors. Symbolism 13 < rc_pc_interelg_doc_ _trad-relig_en.html>.

8 General Editor s Introduction xxi is important for interpreting the invisible world and the human being s relationship with it. There is an obvious love of ritual However, the statement made it clear that traditional religions also have their negative elements. Examples can be given: inadequate ideas about God, superstition, fear of the spirits, objectionable moral practices, the rejection of twins (in some places), even occasional human sacrifice. Many converts to Christianity live in cultures and contexts influenced by these religions. This is proved by the fact that at some important moments in their lives (such as sickness, danger, marriage, birth of a child, funeral of a relative) they tend to have recourse to practices of their traditional religions or to prayer houses, healing homes, witch-craft, prophets or fortune-tellers. The Church respects the religions and cultures of peoples, the 1993 statement affirmed, and in its encounter with them, wishes to preserve everything that is noble, true and good in their religions and cultures. This is quite a long way from the idea of genuine interaction between tribal cultures and the faith wished for by people in Northeast India in the analysis given in this book by Songram Basumatary. There are continuing signs that the Catholic hierarchy is ill at ease with some of the Indian Jesuits specialising in mission, dialogue and inculturation. In April 2014, Michael Amaladoss was scheduled to lecture at Union Theological Seminary in New York. Advising people that the lecture was cancelled, the seminary s website noted, The Congregation for the Doctrine of the Faith of the Vatican has forbidden Dr. Amaladoss from speaking and publishing until a process of examining his thought has been successfully completed. 14 The unique and essential role of Christ in salvation and approaches to interreligious dialogue are at the centre of the congregation s discussions with Michael Amaladoss, it is thought < < ephesians511blog.com/2014/05/29/fr-michael-amaladoss-sj-under-investigationby-rome/>. 15 For Amaladoss s Christological thought, see Ermis Segatti, The Christological Thought of Michael Amaladoss S.J., East Asian Pastoral Review 40/1 (2003): < eapi.admu.edu.ph/content/christological-thought-michael-amaladoss-sj>.

9 xxii Richard Bonney Perhaps the clearest statement of Amaladoss s views was given in his paper The Asian Face of the Good News.16 In Asia today, I do not think that Christianity presents a specific way that is both Asian and Christian. We have the sacramental system and the devotions for the people and some prayer groups for the élite. All of these are imported from the West with no specific relevance to the peoples and situations in Asia. When Christianity offers an inviting way of life then it will probably attract people How can we reinvent the Church in Asia as a network of Good News communities? Among the Asian Religions Buddhism has been a missionary one. It has spread across Asia, adapting itself to the local situation and integrating into the local culture, affirming continuity rather than discontinuity, while holding fast to its four noble truths. We are so worried about our clear identity. We build walls (literally) around our mission compounds. We wish to have precise laws that govern everything and foresee every contingency. We do not allow the people the freedom of the Gospel and of the Spirit. Good News communities would be open communities, with clear centres but open borders, easily relating to, merging, dialoguing or collaborating with other communities with their own specific faith convictions, but ready to walk together in the pursuit of common human and spiritual values. These communities do not need elaborate funding, large bureaucracies, highly trained personnel and massive organisation. All that they need are a few enthusiastic people, preferably young, bitten by the person of Jesus and by the dream of the Kingdom. People speak today of refounding institutions. In order to reveal the Asian face of the Good News we will rather have to destroy many that are blocking our attempt to rediscover the Good News and reinvent the Gospel Community. We will have to give back the initiative to the Asian people without subtly patronising them. Are we ready for this? 16 Amaladoss, The Asian Face of the Good News, East Asian Pastoral Review, 37/4 (2000): <