Working groups, group 2

Passion for Christ, passion for humanity – this is what consecrated life essentially is about. In our nine subgroups we have asked ourselves how this passion could be woven into the fabric of the different cultures that make up humanity. We heard during our congress that religious life intends to offer a model of life which shapes the use of material goods, of the relationships and the exercise of power according to the Gospel. Thus it can be said that the dialogue with culture belongs to its deepest mission.

1. Signs of vitality

The consecrated life, wishing to be a sign of unity in a pluralistic and multicultural global society, demonstrates unique signs of vitality to a world thirsting for God. As women and men religious, we recognize that on every continent, people are searching for authentic spirituality. This is a sign in itself that religious life continues to have meaning for the world. As a response to the needs of people, women and men religious realize the challenge to become one with those whom we serve and by whom we are transformed.

Signs of our vitality range from an openness to dialogue with people of all cultures to the martyrdom asked of some who have immersed themselves in cultures yearning for freedom from oppression and violence. Religious congregations have embraced new ministries and have contextualized life in community among ethnic minorities everywhere.

There are signs of vitality in religious congregations themselves. This is seen in the growth of multicultural congregations and the acceptance of new vocations from many cultures by a vast number of communities. Increasingly, initial formation has the culture of origin as its starting point in order to preserve the value inherent in the lives of individuals and foster a sense of pluralism. Furthermore, expressions of prayer and liturgical celebrations emphasize the richness of cultural diversity and are viewed as inclusive and necessary for the spiritual life of each institute.

Activities in which religious participate as part of life and ministry reflect a larger societal inculturation. This includes the bringing together of youth from different cultures, the willingness to enter into dialogue with persons of other religions or of differing religious perspectives, by acknowledging new forms of community life among cultural groups, and participation in the World Congress of young religious. Religious congregations are also participating in the process of theological reflection in order to understand the process of inculturation. This provides opportunities for women and men religious to understand the deeper meanings of new cultures in their signs and symbols and opens minds and hearts to new ways to evangelize, to work with the laity, and to become aware of people’s needs and deeper questions.

Finally, this Congress is a sign of great vitality and reflects an openness on the part of gatherers and participants to listen to and share stories and be immersed in a global iteration of the consecrated life.

2. Blocks or hindrances to inculturation

The obstacles to inculturation which we have identified are grouped into four categories … culture, lifestyle, formation, and Church.

a) In the category “culture,” the fear of loss of identity was frequently cited. The dominant culture of a congregation is often overpowering. To become immersed in the culture of a less dominant group may result in a giving over of some strongly held traditions and may compromise the past interpretation of a group’s charism. From a more universal perspective, the idea of nationalism was cited as a movement which has unleashed a possessive sense of pride in one’s national values and traditions and a strong sense of individualism. This precludes the inclusion of other cultures into one’s sphere of reality. Furthermore, there exist long standing dualisms which continue to separate people. Such dualisms promote the myth that the West is better than the East, and male is better than female.

Another obstacle to inculturation is the use of language as language conveys meaning and is open to misinterpretation. The use of an expression such as “the Latin American Church” has a vastly different significance than the phrase “the Church in Latin America”. How we speak and convey what we mean really matters.

As Catholics we are sometimes reluctant to express the affective in our worship. Today many people are lured to fundamentalist groups where lively singing, preaching by members and the promise of healing is central to worship. Much Catholic liturgical symbolism is being lost in recent generations.

b) The Church herself is often perceived as an obstacle to inculturation. The Catholic Church has a longstanding tradition of inculturation; however, today the Church is slow to recognize the need for deeper cultural change. There is experience of the hierarchical structure of the Church diminishing collaboration and communion. Bishops are sometimes appointed to regions where their understanding of the culture of the people is limited. Dialogue between ecclesial leadership and religious and between religious leadership and people of different cultures is profoundly needed.

c) The life-style of religious women and men is often viewed as a barrier to inculturation. The lived reality of this barrier is seen in secularism, consumerism, individualism and excessive dependence upon mass media. Financial dependency on the part of provinces results in weak inculturation. Also religious are sometimes to embrace risk, to confront insecurity and to be on the frontline of immersion into new cultures and cultural experiences.

d) Formation is seen as an obstacle when directors of formation are not prepared for an intercultural environment, where the memory of being trained for uniformity still remains, and where the emphasis during formation is on instruction and not initiation into a culturally diverse life-style.

Other obstacles listed briefly include mutual prejudices, the difficulty of letting go of the old and embracing the new and the globalization of large cities which masks cultural identities and reduces people to unknown masses. Finally the recent scandals in the Church have diminished the credibility of consecrated life for people of other cultures. The media has exacerbated the situation by exploitation of the scandals.

****

The vision of a more inculturated religious life is before our eyes. The passion for Christ and for humanity has already found its African or European, Asiatic or American expressions. Many religious congregations are today living a rich cultural pluralism. In the following we indicate some convictions which would guide us, and actions which would be necessary, for us to advance further on our way, so that religious life becomes a more shining sacrament of fraternity in a world of often conflicting cultures.

3. Biblical texts

The foremost frequently cited biblical texts relating to the question of inculturation and leading us to transformation are the following:

a) In Luke 1:26-35, the account of the annunciation. In Mary’s yes she also acquiesced to the movement of transformation in her life.

b) In Gal 3:28 Paul’s exhortation that we are all one in Christ over and above all cultural differences.

c) In Acts 2:1-13 the story of Pentecost. The Spirit filled all hearts in spite of the difference of languages.

d) In John 4 the story of the Samaritan woman whose ultimate transformation moved her to speak of her encounter with Jesus to her own townspeople.

4. The necessary structural transformations in life-style and ministry

Structural transformations that are needed in the life of the congregation in order to bring about authentic inculturation are related to the obstacles already mentioned.

An emphasis was placed on the decentralization of congregational structures for the purpose of promoting a shared responsibility among leaders and members.

The integrity of an intercultural program of formation was underscored. Religious congregations are called upon to make their individual charisms come alive in the hearts of new members coming from varying cultures.

Our structures should allow us to become one with the people. Structural changes include the need for more contemplation, a re-prioritizing of time and the de-emphasis of the western view of the consecrated life, and community life.

It was also recommended that ways be found to educate the laity to run congregational institutions in order to free members to work among the marginalized and the disenfranchised.

5. Convictions and actions that will move the vision forward

a) Convictions

Our basic conviction is the faith in God’s wisdom, which wanted to express itself in different people through different cultures. We contemplate them with wonder. In reverence for otherness and difference, we feel the need to make dialogue our way of life.

We also recognize that the value of any given culture is not absolute. Counter-values do co-exist with the good seed. Our discernment must be enlightened by the Word of God. There is one value, one language that remains universal: love speaks to all. Inculturation must be lived from the depth of divine love as it is experienced in the incarnation and in the pascal mystery.

There can be no evangelization if it does not get into the fabric of cultures. For our language we must use more than just words; people are moved by witness, acts and symbols rather than by mere words. The inculturation of the Gospel will be slow. Only a deep experience of God will give us the patience to await God’s own time in history as we walk with peoples and their cultures.

Inculturation is demanding on us religious. It supposes that each one’s cultural identities are first assumed and affirmed. From there we will be daring enough to break through our personal prejudices. Also for the community inculturation is always a transforming experience. Only if we strongly believe in the future of religious life we’ll be able to put into practice the changes needed for its incarnation in a new culture. Trust in the Holy Spirit is the secret here, not the strength of the institutions.

b) Actions

From these convictions we will be brought to certain actions such as the following:

As we understand religious life as a gift of the Spirit to a specific cultural context we will dare to be present at the cultural frontiers, where the presence of Christ is most needed. Such places include minorities and cultural subgroups. If we have walked for a long time with a given culture we will have to evaluate our structures and ministries to determine if they are still in tune with our charism. What is the social and ecclesial place of religious life today, and what should it be?

We will ask the cultures in which we are immersed about their view of life and also, how they see religious life and each one of our vows. Specially the participants of our group from Africa and Asia felt the urgent need to do this. We will also have to redefine the place given to women in religious life and in the Church, taking into account cultural developments especially in the West.

Even without having finished the necessary evaluations we might already see some concrete changes that should happen.

For instance, should we not advance towards religious community life which becomes more intercultural, inter-congregational and even, in instances, interreligious? These communities will need a type of authority that understands itself as service. The young religious may help us in advancing these ideas.

Another example is formation. It needs to rely on local, indigenous formators, and these have to be prepared accordingly. Intercultural formation must be done systematically, not only occasionally, including regular intercultural experiences.

*****

These are some of the things our group has to say about our passion for Christ and for humanity, looking through the lens of the cultures. Christ’s Gospel must become incarnated again into today’s cultures, and religious have a special vocation to make it happen. We have the deep desire that the Church in its pastors accompany us on our way. We are confident that they can find the signs of the Spirit in today’s dynamics of Religious Life. We need their words, both as encouragement or critique, because we believe that our form of life is an integral part of the whole universal Church. Our presence to the cultures fulfills its mission: to make known who Jesus Christ is.

GROUP 2

105 participants: 40 nationalities, 90 congregations



	GROUP 2 105 participants: 40 nationalities, 90 congregations INCULTURATION: THE EMBODIMENT OF CONSECRATED LIFE IN A CULTURALLY PLURALISTIC WORLD Passion for Christ, passion for humanity – this is what consecrated life essentially is about. In our nine subgroups we have asked ourselves how this passion could be woven into the fabric of the different cultures that make up humanity. We heard during our congress that religious life intends to offer a model of life which shapes the use of material goods, of the relationships and the exercise of power according to the Gospel. Thus it can be said that the dialogue with culture belongs to its deepest mission. 1. Signs of vitality The consecrated life, wishing to be a sign of unity in a pluralistic and multicultural global society, demonstrates unique signs of vitality to a world thirsting for God. As women and men religious, we recognize that on every continent, people are searching for authentic spirituality. This is a sign in itself that religious life continues to have meaning for the world. As a response to the needs of people, women and men religious realize the challenge to become one with those whom we serve and by whom we are transformed. Signs of our vitality range from an openness to dialogue with people of all cultures to the martyrdom asked of some who have immersed themselves in cultures yearning for freedom from oppression and violence. Religious congregations have embraced new ministries and have contextualized life in community among ethnic minorities everywhere. There are signs of vitality in religious congregations themselves. This is seen in the growth of multicultural congregations and the acceptance of new vocations from many cultures by a vast number of communities. Increasingly, initial formation has the culture of origin as its starting point in order to preserve the value inherent in the lives of individuals and foster a sense of pluralism. Furthermore, expressions of prayer and liturgical celebrations emphasize the richness of cultural diversity and are viewed as inclusive and necessary for the spiritual life of each institute. Activities in which religious participate as part of life and ministry reflect a larger societal inculturation. This includes the bringing together of youth from different cultures, the willingness to enter into dialogue with persons of other religions or of differing religious perspectives, by acknowledging new forms of community life among cultural groups, and participation in the World Congress of young religious. Religious congregations are also participating in the process of theological reflection in order to understand the process of inculturation. This provides opportunities for women and men religious to understand the deeper meanings of new cultures in their signs and symbols and opens minds and hearts to new ways to evangelize, to work with the laity, and to become aware of people’s needs and deeper questions. Finally, this Congress is a sign of great vitality and reflects an openness on the part of gatherers and participants to listen to and share stories and be immersed in a global iteration of the consecrated life. 2. Blocks or hindrances to inculturation The obstacles to inculturation which we have identified are grouped into four categories … culture, lifestyle, formation, and Church. a) In the category “culture,” the fear of loss of identity was frequently cited. The dominant culture of a congregation is often overpowering. To become immersed in the culture of a less dominant group may result in a giving over of some strongly held traditions and may compromise the past interpretation of a group’s charism. From a more universal perspective, the idea of nationalism was cited as a movement which has unleashed a possessive sense of pride in one’s national values and traditions and a strong sense of individualism. This precludes the inclusion of other cultures into one’s sphere of reality. Furthermore, there exist long standing dualisms which continue to separate people. Such dualisms promote the myth that the West is better than the East, and male is better than female. Another obstacle to inculturation is the use of language as language conveys meaning and is open to misinterpretation. The use of an expression such as “the Latin American Church” has a vastly different significance than the phrase “the Church in Latin America”. How we speak and convey what we mean really matters. As Catholics we are sometimes reluctant to express the affective in our worship. Today many people are lured to fundamentalist groups where lively singing, preaching by members and the promise of healing is central to worship. Much Catholic liturgical symbolism is being lost in recent generations. b) The Church herself is often perceived as an obstacle to inculturation. The Catholic Church has a longstanding tradition of inculturation; however, today the Church is slow to recognize the need for deeper cultural change. There is experience of the hierarchical structure of the Church diminishing collaboration and communion. Bishops are sometimes appointed to regions where their understanding of the culture of the people is limited. Dialogue between ecclesial leadership and religious and between religious leadership and people of different cultures is profoundly needed. c) The life-style of religious women and men is often viewed as a barrier to inculturation. The lived reality of this barrier is seen in secularism, consumerism, individualism and excessive dependence upon mass media. Financial dependency on the part of provinces results in weak inculturation. Also religious are sometimes to embrace risk, to confront insecurity and to be on the frontline of immersion into new cultures and cultural experiences. d) Formation is seen as an obstacle when directors of formation are not prepared for an intercultural environment, where the memory of being trained for uniformity still remains, and where the emphasis during formation is on instruction and not initiation into a culturally diverse life-style. Other obstacles listed briefly include mutual prejudices, the difficulty of letting go of the old and embracing the new and the globalization of large cities which masks cultural identities and reduces people to unknown masses. Finally the recent scandals in the Church have diminished the credibility of consecrated life for people of other cultures. The media has exacerbated the situation by exploitation of the scandals. ****** The vision of a more inculturated religious life is before our eyes. The passion for Christ and for humanity has already found its African or European, Asiatic or American expressions. Many religious congregations are today living a rich cultural pluralism. In the following we indicate some convictions which would guide us, and actions which would be necessary, for us to advance further on our way, so that religious life becomes a more shining sacrament of fraternity in a world of often conflicting cultures. 3. Biblical texts The foremost frequently cited biblical texts relating to the question of inculturation and leading us to transformation are the following: a) In Luke 1:26-35, the account of the annunciation. In Mary’s yes she also acquiesced to the movement of transformation in her life. b) In Gal 3:28 Paul’s exhortation that we are all one in Christ over and above all cultural differences. c) In Acts 2:1-13 the story of Pentecost. The Spirit filled all hearts in spite of the difference of languages. d) In John 4 the story of the Samaritan woman whose ultimate transformation moved her to speak of her encounter with Jesus to her own townspeople. 4. The necessary structural transformations in life-style and ministry Structural transformations that are needed in the life of the congregation in order to bring about authentic inculturation are related to the obstacles already mentioned. An emphasis was placed on the decentralization of congregational structures for the purpose of promoting a shared responsibility among leaders and members. The integrity of an intercultural program of formation was underscored. Religious congregations are called upon to make their individual charisms come alive in the hearts of new members coming from varying cultures. Our structures should allow us to become one with the people. Structural changes include the need for more contemplation, a re-prioritizing of time and the de-emphasis of the western view of the consecrated life, and community life. It was also recommended that ways be found to educate the laity to run congregational institutions in order to free members to work among the marginalized and the disenfranchised. 5. Convictions and actions that will move the vision forward a) Convictions Our basic conviction is the faith in God’s wisdom, which wanted to express itself in different people through different cultures. We contemplate them with wonder. In reverence for otherness and difference, we feel the need to make dialogue our way of life. We also recognize that the value of any given culture is not absolute. Counter-values do co-exist with the good seed. Our discernment must be enlightened by the Word of God. There is one value, one language that remains universal: love speaks to all. Inculturation must be lived from the depth of divine love as it is experienced in the incarnation and in the pascal mystery. There can be no evangelization if it does not get into the fabric of cultures. For our language we must use more than just words; people are moved by witness, acts and symbols rather than by mere words. The inculturation of the Gospel will be slow. Only a deep experience of God will give us the patience to await God’s own time in history as we walk with peoples and their cultures. Inculturation is demanding on us religious. It supposes that each one’s cultural identities are first assumed and affirmed. From there we will be daring enough to break through our personal prejudices. Also for the community inculturation is always a transforming experience. Only if we strongly believe in the future of religious life we’ll be able to put into practice the changes needed for its incarnation in a new culture. Trust in the Holy Spirit is the secret here, not the strength of the institutions. b) Actions From these convictions we will be brought to certain actions such as the following: As we understand religious life as a gift of the Spirit to a specific cultural context we will dare to be present at the cultural frontiers, where the presence of Christ is most needed. Such places include minorities and cultural subgroups. If we have walked for a long time with a given culture we will have to evaluate our structures and ministries to determine if they are still in tune with our charism. What is the social and ecclesial place of religious life today, and what should it be? We will ask the cultures in which we are immersed about their view of life and also, how they see religious life and each one of our vows. Specially the participants of our group from Africa and Asia felt the urgent need to do this. We will also have to redefine the place given to women in religious life and in the Church, taking into account cultural developments especially in the West. Even without having finished the necessary evaluations we might already see some concrete changes that should happen. For instance, should we not advance towards religious community life which becomes more intercultural, inter-congregational and even, in instances, interreligious? These communities will need a type of authority that understands itself as service. The young religious may help us in advancing these ideas. Another example is formation. It needs to rely on local, indigenous formators, and these have to be prepared accordingly. Intercultural formation must be done systematically, not only occasionally, including regular intercultural experiences. *** These are some of the things our group has to say about our passion for Christ and for humanity, looking through the lens of the cultures. Christ’s Gospel must become incarnated again into today’s cultures, and religious have a special vocation to make it happen. We have the deep desire that the Church in its pastors accompany us on our way. We are confident that they can find the signs of the Spirit in today’s dynamics of Religious Life. We need their words, both as encouragement or critique, because we believe that our form of life is an integral part of the whole universal Church. Our presence to the cultures fulfills its mission: to make known who Jesus Christ is.