Inculturation, Theology of

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Inculturation, Theology Of
New Catholic Encyclopedia
COPYRIGHT 2003 The Gale Group Inc.
INCULTURATION, THEOLOGY OF
The term "inculturation," as applied to Christianity, denotes the presentation and re-expression of the Gospel in forms and
terms proper to a culture. It results in the creative reinterpretation of both, without being unfaithful to either.
Evangelization respects culture as part of the human phenomenon and as a human right. The manipulation or oppression of
culture is, therefore, an abuse. Culture is a coherent system of meanings embodied in images and symbols that enables the
individual to relate cognitively, emotionally, and behaviorally to the world and to communicate this understanding to others.
It is the prism through which a human society views the whole of its experience, domestic, political, social, economic, and
political.
Culture is learned by the human being through socialization and is developed throughout life. It gives identity to a human
group and controls its perception of reality. For the purposes of theology, it is at once more positive and more precise than
the term "context." Syncretism denotes an anomalous con ict of meaning when, in the process of evangelization, cultures
"domesticate" the Gospel and distort its meaning. No culture is deemed to be unfailingly Christian, since inculturation is a
constant call to conversion and renewal.
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Evangelization must enter into dialogue with cultures if it is to produce any effect on human beings. Cultures are
empirically diverse; therefore, evangelization leads to culturally diverse ways of living the Gospel. Inculturation, opposed to
uniformity, demands the legitimization of diversity. There can be no monopoly of cultural forms in a truly Catholic
communion. This is true in spite of the mutual in uence of evangelizing and evangelized cultures ("interculturation") and of
the accumulation by the Church of current, but contingent, cultural elements as an inherited patrimony.
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Until the realization in the 20th century that culture is a plural phenomenon, the Church took it for granted that there was
a single, universal culture of humanity, the perfection of which was deemed to be Christianity in its western, Latin form. No
allowance was made for factors of cultural diversity in theological controversy, and the Church was unable to accommodate
the initiatives of early Jesuit missionaries, such as Mateo ricci, Roberto de nobili, and Pedro Paez, when they tried to
evangelize foreign cultures from within. In the 20th century, particularly at the Second vatican coun cil, and in the
subsequent assemblies of the synod of bishops, cultural pluralism (/social-sciences-and-law/education/education-terms-
and-concepts/cultural-pluralism) has been accepted, together with inculturation as a demand of evangelization. However,
an in uential minority in the Church still claims that western culture possesses a universal signi cance for evangelization,
in spite of its technocratic nature, its secularizing in uence, and its tendency to undermine the religious values of
indigenous cultures.
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Christological Basis for Inculturation. Among the Christological bases for inculturation, the doctrine of the world-seeding
logos as God's agent in creation goes back to justin martyr and the second century apologists, typi ed by clement of
alexandria.
It has reappeared in the missionary decree of the Second Vatican Council (/philosophy-and-religion/christianity/roman-
catholic-and-orthodox-churches-councils-and-treaties-23), Ad gentes, and in modern creation theology. The Logos, the
Divine Truth or Divine Reason, exists in disseminated form throughout creation, and every human tradition perceives it
darkly, before it is enlightened for them by the proclamation of the Word incarnate. This proclamation does not outmode
these traditions, but gladly recognizes the elements of truth they contain. Another Christological approach is the analogy
with the incarnation of Jesus Christ and the parallel between his cultural education in Palestine and modern missionary
evangelization. The
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culture, and suggests that the Gospel, like the divine pre-existence, comes to a culture in a culturally disembodied form. The
most fruitful Christological approach is to compare inculturation with the Paschal Mystery, to which it is linked causally as
well as analogically.
Through his passion, death and resurrection, Christ became universal Lord and made himself available to people of every
culture. The Paschal Mystery also offers an analogy for the conversion of culture, which dies and rises under the impact of
evangelization, thus becoming more authentic and more faithful to its underlying truth.
Ecclesiological Approaches to Inculturation. Ecclesiological approaches to inculturation include rst the logic of the
Church's universal mission. That mission is the continuation of the missio Dei, God's loving dialogue with the world, and the
ful lment of the great commandment of universal love that is logically prior to the great commission to teach all nations.
This love is a perfect communion of differences and, therefore, liberating. In this area the theology of inculturation
encounters the theology of liberation. The second ecclesiological basis of inculturation is the authentic tradition of the
Church and the role of the Church's magisterium. The primary reality of the Church is local: the particular church and the
socio-cultural region within which its witness takes place.
Its primary task is to reconcile local culture to the Church's tradition, which is centered on the interpretation of the Christ
event. This interpretation is based on a trajectory of meaning that ascends to the outlooks of the New Testament
(/philosophy-and-religion/bible/new-testament/new-testament). Sacred tradition, with its growth of insight, passes
organically from culture to culture and from clarity to clarity throughout history. Although the Bible occupies a privileged
position in this tradition, together with the sacramental and hierarchical ministry that derives from the actions and
commands of Christ witnessed by the New Testament (/philosophy-and-religion/bible/new-testament/new-testament),
and although the meaning of faith-statements made by the Church's magisterium is not open to contradiction, all these can
only be understood today with reference to their historical and cultural contexts. Reformulation in accordance with the
Church's lived cultural plurality is strictly necessary, if they are to be taken seriously.
The concept of inculturation seems to carry certain consequences for the shape of the Church to come, among them the
abandonment of a preference for western culture and a greater diversi cation in Christian life and practice.
The elds of inculturation include: theology, catechesis, liturgy, religious life, marriage and family life, health and healing,
secondary ecclesial ministries and structures. Inculturation would therefore assume a relative pluralism in all these elds.
Since inculturation cannot be imposed, but depends on the experience and initiatives of the local community, the concept
seems to envisage ecclesial structures that favor increased participation and collaboration.
Bibliography: m. amaladoss, Beyond Inculturation: Can the Many Be One? (Delhi 1998). d.s. amalorpavadass, "Theological
re ections on inculturation" Studia Liturgica 20 (1990) 36–54 (Pt. I) and 116–136 (Pt. II). g. a. arbuckle, Earthing the Gospel
(London 1990). m. dhavamony, Christian Theology of Inculturation (Rome 1997). a. e. shorter, Toward a Theology of
Inculturation (NewtoYork
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media, 1994).
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partners. Cookie Policy Theology and Inculturation in the United States (/places/united-states-
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and-canada/us-political-geography/united-states)," in The Multicultural Church: A New Landscape in U.S. Theologies, ed. w.
cenkner (New York (/places/united-states-and-canada/us-political-geography/new-york) 1996) 109–130. j.a. scherer & s.b.
bevans, eds., New Directions in Mission & Evangelization Vol 3: Faith and Culture (Maryknoll 1999).
[A. e. shorter]
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