Introduction

Inculturation provides the fertile ground for incorporating the culture of particular peoples into
the life of the Church. “This disconnects evangelization with the missionary concept of
evangelization as a one-way traffic and connects to a process that is interactive and
complementary.”1 It is through inculturation that the church would reappraise her evangelizing
mission so as to maintain and exceed the present successes and redefine its orientations and
goals. In trying to pursue its endeavors, liturgical inculturation has encountered many problems
in reaching its final goals. These problems vary and most of them are particular rather than
universal. In this discussion, the writer will touch on some of problems that are faced in trying to
inculturate in the area of liturgy. Perhaps before doing so, it is important to explain what
inculturation is all about.

Definition of terms

There are various definitions given by scholars in trying to define what inculturation is all about.
These definitions are mostly influenced by difference in the fields of operation that scholars find
themselves in. Some scholars understand it as “the incarnation of the Christian message in
particular cultural context, in such a way that this experience not only finds expression through
elements proper to the culture in question, but becomes a principle that animates, directs and
unifies the Church and remaking it so as to bring a new creation.” 2 According to Walligo,
“Inculturation means the honest and serious attempt to make Christ and his Gospel of salvation
ever more understood by peoples of every culture, locality and time. It is the reformulation of
Christian life and doctrine into the very thought patterns of each people…. It is the continuous
endeavor to make Christianity ‘truly feel at home’ in the cultures of each people.” 3 His definition
gives one more of Christological dimension of inculturation. From the Christian theological
perspective, “Inculturation is understood to be the process whereby the faith already embodied in
one culture encounters another culture. In this encounter, the faith becomes part and parcel of
this new culture.”4 This inculturation process like any other processes has its own challenges.

1
P SCHINELLER, A handbook on inculturation. New York: Paulist Publishers, 1990.
2
K I ANTHONY, Inculturation and the Christian faith in Africa, University of Nigeria, Nsukka 2012, 1.
3
J WALIGGO, . Inculturation: Its meanings and urgency, St Paul Press, Nairobi 1996, 11
4
L MAGESA, Anatomy of Inculturation, Orbis Books, Maryknoll, New York 2004, 5.

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The challenges of inculturation

There are a number of factors have gripped to the wheels of liturgical inculturation. These factors
have either reduced the speed of its implementation or stopped its movement or development
completely.

One of the most important elements of inculturation apart from customs and other social patterns
is language. It is a vehicle of inculturation. No missionary activity can successfully affect any
society without first understanding the way people communicate in that particular society.
Tracing the missionary activities in Africa, Asia and to other parts of the world, the missionary
would first understand the language of those who they would like evangelize. Now, looking at
liturgical inculturation, this aspect of language remains a challenge in trying to inculturate.
Firstly it has to be noted that every community would understand and fully participate in
liturgical activities if they are done in the language that is identified to their culture. The problem
that Zimbabwe for example has faced over the years is of the shepherds who do not fully
understand the language of the cultures they find themselves shepherding. Looking at examples
such as of dioceses like Mutare and Bulawayo, who have bishops from Island and India
respectively. Such situations make it difficult for such leaders to inculturate the people such
dioceses since the understanding of the forms of expression through language maybe poor.

In addition from above point, here in Africa and Zimbabwe in particular, although the use of
vernacular languages in liturgical celebrations in a move to inculturate has been achieved, there
are still many ministers who cannot preach or administer the sacraments in their local languages.
“They might be very good in English, Italia, French or Spanish, but when it comes to their local
languages, they find it difficult to communicate. They seem not to have taken note that the
language of the people is a key factor in evangelization.” 5 This may be influenced by the priestly
formation that is heavily influenced and done in English and Latin mostly. It takes most priest
more than creativity to preach or to practice in their own language especially soon after seminary
formation. This is one of the challenges in inculturation process.

5
L MAGESA, Anatomy of Inculturation, Orbis Books, New York 2004, 5.

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Secondly, apart from linguistic challenges, there is a problem of skeptical tendencies towards
some cultures among some believers. There are many adaptations that have happened in the
church especially in the area of liturgy. These may include the use of drums, dancing, among
other practices and also some mannerisms such as clapping of hands before receiving the body
and blood of Christ which is common among Shonas in Zimbabwe. However, Nathaniel
observes that “many Bishops, priests and even the lay people of the mainline churches are too
cautious in giving any impression that they are imitating the African Independent Churches.” 6
This impression is not limited to African independent churches as Nathaniel observed, but also to
African traditional religion. They believe some of the practices are traditionally African and are
not worth accommodating in liturgy in the name of inculturation. Yes this may be true, however
too skeptical when it comes to borrowing from culture is unhealthy to the church. For many who
belong to this group, they see it as downgrading for Catholics to copy the mode of worship found
in these spiritual churches and ATR. Nathaniel went on to argue that “if culture is not evil,
immoral or superstitious, and can help give more meaning to Christian beliefs, why should these
not be incorporated.”7 The idea of looking down upon other cultures especially in Africa can be
the cause of these skeptical tendencies towards other cultural practices worth borrowing in the
church for faith enhancement.

The other challenge that the process of inculturation encounter is the involvement of Rome in the
process of inculturation. This lead to the accumulation of more of “foreign ways” which are
different from Christianity expressed in African context of culture. This was noted by many
Kenyan liturgical scholars who argued that, “church leaders in Africa, and not Vatican officials,
should be the ones to lead the process of the integration of the Christian faith into the local socio-
religious realities. Considering that it is the local leaders who experience these realities on a daily
basis, this group argued that local decision-making should be the normal way to proceed.”8

Closely related to the above point, is the fear of syncretism that has affected inculturation
especially in Zimbabwe. Syncretism is understood in different ways. Harvie M. Conn quotes the
African theologian Byang Kato as saying that syncretism occurs “when critical and basic
elements of the Gospel are lost in the process of contextualization and are replaced by religious

6
N NATHANIEL, The African church today and tomorrow: Inculturation in practice, Snaap Ltd, Enugu 1994. 16.
7
N NATHANIEL, The African church today and tomorrow, 1994. 16.
8
L MAGESA, Anatomy of Inculturation Transforming the Church in Africa, Orbis Books, New York 2004, 32.

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elements from the receiving culture.”9Fear of that loss of Christian values has been a factor
affecting the ideas in inculturation. It requires total moderation by theologians for inculturation
process to take place and maintain flavor of sound theology. Doing away with inculturation
because of fear of syncretism will not be a solution but monitoring of activities borrowed from
cultures will reduce the chances of syncretism.
Last but not least, the distrust for things that are one’s culture is another serious obstacle to the
progress of inculturation. “Many Africans are afraid and ashamed of being Africans. With the
slave trade and later colonialism, the whites gave blacks the impression that they were a superior
race. In French colonies, through the principle of ‘assimilation’, they tried to stop the indigenous
languages of colonies, which they considered inferior to the French Language.” 10 Many Africans
have grown with the impression that their language and cultural practices are inferior. They think
that their language is native and shun it, thus with culture. This is the problem that Zimbabwean
liturgy has faced over the years. Many are now doing away with things like drums and other
typical African instruments used in liturgy for more western instruments. Some now even prefer
English liturgical activities forgoing their vernacular languages. To achieve our goal in
inculturation, Nathaniel argues that “we must liberate ourselves from this negative self-image
syndrome.”11

Solution

The greatest fear mentioned in the challenges of inculturation is that of fear of syncretism. To
counter that fear an “inculturation will be successful and Christian if it is faithful to the Christian
message and tradition, if it is faithful to the positive, valid insights of a particular culture or
tradition, and if it can be lived out by the pastoral agent or agents and their communities of
faith.”12 Above all, each new inculturation of the Gospel must be in accord with the Scriptures
and not contradictory. It need not be found in so many words in Scripture, but it must be faithful
to the spirit of Scripture. “The Scriptures must not only be maintained as the basic source but
must also be carried forth, creatively proclaimed in new circumstances and situations.” 13

9
M HARVIE, Eternal Word and Changing Worlds,Grand Zondervan Publishing House, Mich 1984, 176.
10
M HARVIE, Eternal Word and Changing Worlds, Mich 1984, 176
11
N NATHANIEL, The African church today and tomorrow: Inculturation in practice, Snaap Ltd, Enugu 1994. 16.
12
P SCHINELLER, Inculturation and Syncretism: What Is the Real Issue? International bulletin of Missionary
Research New Haven 1981.52
13
P SCHINELLER, Inculturation and Syncretism: What Is the Real Issue?, 1981. 52

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The other therapy to problems faced in inculturation will be insertion into the cultural situation.
Grace does not destroy but builds on nature and culture. The Christian Gospel should not destroy
what is good in particular cultures but rather should save and preserve it. “Care must be taken in
examining and evaluating aspects of culture, with the help of anthropologists and social
scientists, so that only what is good is kept.” 14 For example, the destruction of twins by exposure
can never be a Christian option. Yet traditional dance as a way to praise and worship God may
well be. “The theological base for taking seriously the culture is that the seeds of the Word are
found in all cultures,”15 according to Vatican II. If we do not discover them, then we are
overlooking the creative presence, challenge, and richness of the mystery of God’s presence
throughout human history and culture.
Moreover, those in the process of inculturation should Engagement by pastoral agents.
Inculturation is basically to be done by the people, but they need guidance and leadership to
avoid cases mentioned earlier on of syncretism and lack of trust. There should be a dialogue
between authorities of the church, local leaders and from theological scholars. These three
stakeholders are important in an effective inculturation process apart from scripture and sacred
tradition. They have the task of moving the church and the Gospel into new, uncharted areas,
with trust in the guidance of the Spirit. They will be making decisions as how best to live the
Gospel in a particular situation. This is shared with the larger church through its official leaders,
who should be respectful of the process but also critical when necessary. There will be tensions
and disagreements, and there may be no simple solution to many issues.
Conclusion
Most of the challenges that are faced in the process of inculturation are mainly as a result of
ignorance. This ignorance can lead into things like fear of syncretism, distrust for things that are
one’s culture, skeptical tendencies towards some cultures among other problems encountered in
inculturation. However, these challenges and problems can be addressed in various ways such as
Engagement by pastoral agents, insertion into the cultural situation and change of attitudes
towards cultures. This will facilitate smooth running and relevance of liturgy in particular
situations. This is what Africa to be specific requires.

14
L. J. LUZBETAK, The Church and Cultures, Orbis Books, Maryknoll, New York 1988, 60.
15
L. J. LUZBETAK, The Church and Cultures,1988, 60.

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 BIBLIOGRAPHY
ANTHONY K. I,, Inculturation and the Christian faith in Africa, University of Nigeria, Nsukka
2012.
Harvie M., Eternal Word and Changing Worlds,Grand Zondervan Publishing House, Mich
1984.
Luzbetak L.J., The Church and Cultures, Orbis Books, Maryknoll, New York 1988.
MAGESA L., Anatomy of Inculturation, Orbis Books, Maryknoll, New York 2004.
Nathaniel N., The African church today and tomorrow: Inculturation in practice, Snaap Ltd,
Enugu 1994.
Schineller P., Inculturation and Syncretism: What Is the Real Issue? International bulletin of
Missionary Research New Haven 1981.
Schineller P., A handbook on inculturation. New York: Paulist Publishers, 1990.
WALIGGO J., Inculturation: Its meanings and urgency, St Paul Press, Nairobi 1996.