INTRODUCTION

Inculturation is a rare dictionary word that gained popularity after the Second Vatican

Council. It is 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 about a new creation. In words of Pope John Paul, inculturation signifies “the incarnation of

the Gospel in native cultures1”. In this light, we shall answer a series of questions in this paper, in

a bid to ensure that such a delicate process is effectively brought to fruition on African soil. In the

first section, we shall examine what the Church should do to involve the faithful in inculturation.

In the second section, we shall examine the various areas of the Church that can be inculturated

and in the last section, we shall focus our attention on how the Church could achieve this goal.

1. SECTION ONE
WHAT THE CHURCH SHOULD DO TO INVOLVE THE FAITHFUL IN
INCULTURATION

1.1. ADAPTATION, INNOVATION AND REFLEXIVITY

Graham Duncan stated emphatically, and rightly so, that the person who is dressed in other

people’s clothes is naked, and the person, who is fed on other people’s food is hungry. 2 This

implies that proper and appropriate reasons must be given by pastoral agents to support

inculturation of one culture by another. If this were left out, then the people inculturated would

never really be involved in the process. In this light, Duncan proposes that the following processes

be involved in the inculturation process: adaptation, innovation and reflexivity. The pastoral agent

must study each of these carefully and see to it that each of these processes have been

implemented as far as the community can receive.

1
JOHN PAUL II, Enc. Slavorum Apostoli, 2-VII-85, 21, in Insegnamenti di Giovanni Paolo II.
Cfr. G. DUNCAN, “Inculturation: Adaptation, innovation and reflexivity. An African Christian perspective”, in AOSIS
2

Open Journals, South Africa, Pretoria 2014, 1.

1
1.1.1. Adaptation

Adaptation is fundamental for it determines what is consistent and inconsistent with the

gospel, as expressed by the Church. It therefore, as Graham expresses it, seeks to extend the

incarnation of the Word, God’s adaptation to humanity 3. Adaptation takes account of the

relationships that developed between missionaries and local agents and communities, and their

long-term effects on all parties involved. Missionaries erred in the belief that in order to

evangelise black people, they had to persuade them to reject their traditional heritage and religious

culture and adopt a new identity, in order to be remade as converts. However, black people could

not simply give up all that had made them what and who they were. However, adaptation as a

working term has been displaced, largely because inculturation is far more than mere adaptation,

though it remains a component of the larger process. This thus leads us to consider the process of

innovation regarding the faith coming into cultures.

1.1.2. Innovation

Creative innovation among Africans is related to the motives of those receiving the

mission either in spiritual or material ways. If we look at worship, we realise that worship is

unique in each context, even when the imposing styles of historic denominations are taken into

account. Thus, innovation is bases solely on manner in which the faith is received from the

pastoral agents spiritually, either materially or in both ways. Thus, the pastoral agent such

encourage, rather than discourage innovation, for it is the faithful’s way of participating in the

process. However, it should be under his watchful supervision. What role does reflexivity play in

this process of inculturation?

1.1.3. Reflexivity

Reflexivity is what we learn from our past – from our failures, successes and silences. 4

Liturgy precedes theology, that is, action precedes reflection, which paves the way for renewed

action. For instance, the early Church praised and worshipped God, before they began to actively

3
Cfr. G. DUNCAN, “Inculturation”, 1.
4
Cfr. Ibid., 9.
2
theologise. Their basic proclamation was ‘Jesus is Lord!’ (Rm 10:9), as a liturgical formula prior

to becoming a theological statement. Thus the ideal is that, to get the faithful involve, the pastoral

agent is to let the people practice what they have learnt from their past, before bringing out the

theology in these practices, dismissing what is basically evil. However, in many cases, the order is

reversed. What we learn from reflection on the experience of subjects and objects of mission

during the colonial and imperial period is that blacks were quick to adapt to missionary incursions

into their spiritual domain while the missionary subjects were very slow to adapt to the contexts

which they invaded.5 Thus, all these three terms affect inculturation directly. These processes are

not without challenges, accordingly, let us consider some of the challenges faced by this entire

process of inculturation.

1.2. OVERCOMING COMMON CHALLENGES IN INCULTURATION

A community of factors have clung to the wheels of inculturation, either reducing the

speed of its implementation or stopping its movement completely. According to Nathaniel, as

cited by Kanu, unless these obstacles are removed, Africa is likely to disappoint not only her sons

and daughters, but also the entire Universal Church for her inability to take the initiative and make

good of Africa’s finest hour.6 These factors that have constituted obstacles to the development of

inculturation include:

1.2.1. The Problem Of Language

Language identifies a people more than other traits, including customs, traditions,

dressing, attitudes and other behavioural patterns. It is therefore, a very significant instrument of

inculturation. Nathaniel (1994) observes that language plays the most leading role in the entire

effort to bring Christianity much more closer to Africans; it makes the Christian message clearer

and more meaningful. When the liturgy is celebrated in Latin or other languages, it is usually for a

special purpose.7 Here, in Africa and Cameroon in particular, although much has been achieved,

there are still many ministers who cannot preach or administer the sacraments in their local
5
Cfr., G. DUNCAN, “Inculturation.”, 9.
6
Cfr. A. K. IKECHUKWU, Inculturation and the Christian faith in Africa, 242.
7
Cfr. NATHANIEL, N. The African church today and tomorrow: Inculturation in practice. Enugu: Snaap, 1994, 12-18.
3
languages. They might be very good in Latin, Italia, 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.

1.2.2. The Problem Of Scepticism

Numerous African Independent Churches have obviously taken the initiative of adapting

the Christian religion to the mentality and lifestyle of the African people. These adaptations are

found in the area of liturgy: sacred music, dancing, drumming and the use of African art and local

materials at worship. They have adapted the devotional prayers and hymns to suit the African

mode of worship and needs.8 If this African culture is not evil, immoral or superstitious, and can

help give more meaning to Christian beliefs, why should it not be incorporated? This explains why

members of the mainline Churches desert their Churches for these spiritual Churches, where their

spiritual aspirations find more fulfilment.

1.2.3. The Fear Of Syncretism

Tippet cited by Yamamori, defines syncretism as the union of two opposite forces, beliefs,

systems or tenets so that the united form is a new thing. 9 This agrees with the understanding of

Schreiter, who defines syncretism as the “mixing of elements of two religious systems to the point

where at least one, if not both, of the systems loses basic structure and identity”. 10 Pinto has a

dismal concept of syncretism. In his opinion, it is the “fusion of incompatible elements” or the

“mingling of authentic notions and realities of the revealed faith with realities of other spiritual

worlds”.11

Syncretism occurs when basic elements of the gospel are replaced by religious elements

from the host culture. It often results from a tendency or attempt to undermine the uniqueness of

the gospel as found in the Scriptures or the incarnate Son of God. Many clergy men and women

and the laity fear that what we call inculturation may turn out to be another form of what fetish

8
Cfr. A. K. IKECHUKWU, Inculturation and the Christian faith in Africa, 243.
9
Cfr. YAMAMORI, T. Christopaganism or indigenous Christianity? Pasadena, 1975, 220.
10
Cfr. SCHREITER, R. Constructing local theologies. Maryknoll: Orbis 1994, 300.
11
Cfr. PINTO, J. Inculturation through basic communication. Bangalore India 1985, 230.
4
priests, witch doctors and fortune tellers do in African traditional religion. 12 For Nathaniel, even

here a lot of work needs to be done, namely to purify what appears to be “superstitious” and

“syncretistic” and adapt them to the gospel message of liberation.13

1.2.4. Distrust For African Things

The distrust for things that are African 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. In British colonies, English was

taught at schools. Many Africans have grown with the impression that their language is inferior.

Many Africans, see their traditional poetry, including freelancing with songs, dancing, and

theatrical renditions as pagan. When we lose our culture, we lose our identity, we suffer self-

alienation because we become less African, and unfortunately never European. To achieve our

goal in inculturation, Nathaniel argues that we must liberate ourselves from this negative self-

image syndrome.14

2. SECTION TWO
AREAS OF THE CHURCH THAT CAN BE INCULTURATED

The Magisterium tells us that some of the areas, which are particularly implicated in the

task of inculturation, are: a) liturgy, b) theological reflection, c), catechesis d) sacred art, e)

community forms of Christian living, f) ethics, g) marriage questions 15. However, in Africa, the

following are privileged areas of inculturation: The Liturgy, Catechesis, Marriage and Family

Life, Healing.

2.1. THE LITURGY

12
Cfr. Ibid.
13
Cfr. NATHANIEL, N. The African church today and tomorrow, 25-26.
14
Cfr. ibid., 40.
15
ANONYMOUS, Meeting with the Bishops of Zaire, Kinshasa, 3-V-80, 4, m IGP2 III, 1 (1980) 1085.
5
 The Liturgy is one of the vital areas for inculturation. Liturgical life and worship has to be

reflected in the life of the faithful not only during the celebration but more so outside the

celebration of the rituals themselves. The Christian community has to bear witness to the Risen

Lord in their lives. Prosper of Aquitaine put it clearly that the law of praying is the law of

believing (Lex Orandi –Lex Credendi). We do pray that what we believe in. The culture is an

integral dimension in the self-realization of every people and it is here where liturgical

inculturation is called for in order to make the people who belong to any particular culture feel at

home with liturgical celebrations. This is why after the Second Vatican Council and the First

African Synod (1994) the concept of Inculturation was instilled and all is because the Church

wanted its faithful to feel at home in any liturgical celebration but keeping in mind the sound

doctrine of the universal church.

2.1.1. Liturgical Inculturation: A Right not a Concession?

For many years, the African bishops have been looking forward to having an inculturated

liturgy (to mean some greater freedom from Rome). There is a Cardinal actually during the First

African Synod who had this to say: “This freedom [according to this Cardinal] is not a concession

but a right.” Some rites in Africa, Ethiopia and Egypt had been inculturated. In addition, the

Decree Zairensium, by the Congregation for Divine Worship and the Discipline of the

Sacraments, promulgated Zairean rite on April 30, 1988. The difficulty is that this might be a

challenge to the Catholic universal rite, making the other African rites (such as the Zairean rite) to

be recent inventions.

2.1.2. Directives of Sacrosanctum Concilium

Vatican II gave official approval to the liturgical renewal movement which had begun

many years ago – there was shift from uniformity to pluriformity in liturgical worship.

Sacrosanctum Concillium states clearly that “respect for the cultures not imposing a rigid

uniformity.”16

The three major stages in the reform of the liturgy, from the Council are as follows:
16
Sacrosanctum Concillium, 37
6
 a. The revision and translation of the texts (SC 36) e.g. The texts of the celebration of the

rituals like funerals, RCIA .

b. Variations and adaptations of already established rites according to the needs of local

churches. Local churches were allowed to initiate such adaptations (SC 38 and 39).

c. The Creation of New Rites – This would begin only after a careful study and dialogue

between the Holy See and the local Ordinaries (SC 40).

2.2. CATECHESIS

2.2.1. The Question and Answer Method

To ensure orthodoxy, Christian doctrine was set out in catechisms in the form of questions

and answers, expressed in the scholastic theological language. This method, intended to facilitate

easy memorization of Christian doctrine, was the method used in missionary catechesis in Africa.

2.2.2. Life-Centred Catechesis

To correct the inadequacies of the catechetical method (Answer-question), African bishops

have proposed an alternative approach – one which relates the Christian method to the existential

situation, to the culture, to community life and to the family of the catechumens. 17 They call it

“life-centred” catechesis which shifts the focus away from the school situation and on to the

family situation and to small Christian communities 18. This catechesis becomes a community

experience, a journey together, more than a mere imparting of doctrines that have little direct

bearing on the situation of the people.

2.3. MARRIAGE AND FAMILY LIFE

Marriage and family life constitute the very nucleus of the African cultural framework.

Thus to understand how we can inculturate marriage and family life, it would be appropriate, in

the first place, to look at the African concept of marriage and family life.

2.3.1. The African Concept of Marriage and family Life

17
(Quote not given) Gotten from, L. KATUNGE, Privileged Areas of Inculturation in Africa, Catholic University of
Eastern Africa, culled from, https://www.academia.edu/7536933/8._Privileged_areas_of_inculturation_in_Africa, on
the 1st May 2019.
18
Cfr. Ibid.
7
 Many African Christians, desiring to have fruitful marriages, generally celebrate the

customary rites first. They delay the celebration of the Christian rite of marriage until after the

birth of the first child. Once the major traditional rites have been completed, such as the paying of

the dowry, traditional society considers the couple to be serious about their commitment to be

husband and wife. Christians in this situation are not permitted to receive Holy Communion. This

creates a very large number of non-communicant Catholics in Africa. The Symposium of

Episcopal Conferences of Africa and Madagascar (SECAM) recommended that their episcopal

conferences evaluate the African customary marriage process in the light of the gospel and

investigate the possibility of inserting the Catholic canonical form into it. 19 Christian couples have

to celebrate three forms of marriage: customary, civil and religious. Many resources would be

spared if the customary and Christian rites were integrated. Nevertheless, the problem is where to

place the rituals – at what point to insert the Christian rituals.

2.3.2. The Problem of Infertile Marriages

The majority of African Christians will continue to postpone the celebration of the

Christian rite of marriage until their union is proven fertile. This very sensitive area of African

Christian Marriage needs to be inculturated. Here a local culture can give solid support to the

Church's traditional teaching. What is clear is that there is a task of inculturation to be done20.

2.4. HEALING

This is another critical area for inculturation. Many African Christians avail of modern

medical services and of the highly circumscribed Christian healing ministries, but continue to visit

secretly their traditional healers and the African Independent Churches to compensate for what is

lacking in the former.

19
(Quote not given) Gotten from, L. KATUNGE, Privileged Areas of Inculturation in Africa, Catholic University of
Eastern Africa, culled from, https://www.academia.edu/7536933/8._Privileged_areas_of_inculturation_in_Africa, on
the 1st May 2019.
20
As regards the liturgy of marriage, Pope John Paul says, speaking of the competent authorities of the Church that “It
is also for them (...) to include in the liturgical celebration such elements proper to each culture which serve to express
more clearly the profound human and religious significance of the marriage contract, provided that such elements
contain nothing that is not in harmony with Christian faith and morality” (Familiaris Consortio, 67b; Cfr. ibid., 67d).
8
 To understand this we need first to understand man in the African context as having a

relations between God, Man, Ancestors and the Unborn. Even the cosmos. Sickness is not only a

sign of physical or psychological disorder; it is also a symptom of a rupture in one or other of

various relationships which constitute the person. The African bishops have recommended a

careful research into traditional African rites of healing21. It is hoped that an inculturated ministry

of healing will deal with beliefs in witchcraft and evil spirits which still affect the lives of many

Africans. It would also help Africans to see Christ as the true healer and liberator.

3. SECTION THREE
HOW CAN THIS BE DONE?

In this section, we shall focus our attention on how inculturation could be successful in the

areas outlined above. We shall do this, in the first place, by pointing out how inculturarion should

not be done and in the second place, the ideal to aim for.

3.1. HOW INCULTURATION SHOULD NOT BE DONE

Inculturation makes us aware of an important dimension of the Church’s apostolic activity.

Andrew Bryne rightly observes that, inculturation becomes a problem when the faith weakens;

when the missionaries of Christ, the apostles of Christ, begin to weaken in their faith; when they

cease to believe that Christ really is the answer; Christ pure and simple, Christ crucified. 22 Once

done in any of the following ways, inculturation fails to fulfil this goal.

3.1.1. Preaching Oneself and Culture and Not Christ

There is that temptation of carrying out the process of inculturation in one’s own name and

culture rather than Christ’s, who is to remain at the centre. One should always bear in mind that

the whole of Revelation is, in a way, an exercise in inculturation. 23God speaks to us, in these days

in the person of his Son, who is the fullness of revelation. Thus, any form of inculturation that

dissociates from Christ is no longer inculturation but a propaganda.

3.1.2. Inculturation is not Making the Faith Superficial

21
Cfr. Ibid.
22
Cfr. A. BRYNE in Annales Theologici, 4 1990, 141.
23
Cfr. Ibid.
9
 Inculturation is not to be an excuse for making the faith superficial. 24 The Gospel of Christ

should not be weakened for fear that the people would not participate actively or be converted.

The truth of the Gospel should remain whole, what inculturation should do is to incarnate the

whole truth of the Gospel into the culture of the people so that it has significance and meaning.

This requires that the pastoral agents themselves should have a firm grasp of the Gospel truths.

In Pope John Paul II’s often cited words: “A faith that does not become culture is a faith

not fully received, not entirely thought out, not faithfully lived.” 25 Thus, inculturation needs

discernment and time; evaluation of local values and holding on to what is good (1Thess 5:21).

The pastoral agent should not therefore give up, and make the Gospel message superficial because

of lack of belief.

3.1.3. Beware of Mass Conversion

There is also the temptation of superficiality when people are coming forward in masses to

be converted. We cannot reject the notion of mass conversions. The Church herself began with

three thousand being converted at Pentecost (Acts 2:41). But such conversions need to be followed

up, with a programme of continuing formation, so that the seed initially sown and enthusiastically

welcomed, is not lost when difficulties arise, but takes root and bears fruits (Matt 13:18-23).

3.1.4. Purify Pagan Virtues

Another factor to be borne in mind is that, in incorporating pagan virtues into Christian

living, one must remember that such virtues are by their very nature imperfect and will need

purification if they are to be properly integrated into Christianity. 26 Inculturation does not give the

pastoral agent the permission to bring in whatever pagan virtue into Christianity without

purification, for in the long run, these virtues might mislead rather than guide the faithful.

3.2. THE IDEAL TO AIM FOR

24
Cfr. Ibid., 141.
25
JOHN PAUL II, Address to the National Congress “Impegno culturale”, 16-1-82, 2, in IGPS, V, 1 (1982) 131.
26
Cf. D. PRUMMER, Manuale Theologiae Moralis, I, n. 461.
10
 To avoid falling into the dangers, which the work of inculturation presents, Pope John

Paul II insisted, on the need to be faithful to the Scripture and the Church’s Magisterium.27

3.2.1. Inculturation as Evangelization

The sole aim of inculturation should always be for evangelizing the ins and outs of every

culture. One, in fact, could think of inculturation in relation to nations that have been evangelized.

In every country, the faith needs to become incarnate, to come home; “until…the infant Churches

are fully established, and can themselves continue the work of evangelization.”28

3.2.2. Inculturation as Self-Identification

Inculturation as self-identification is the self-affirmation of distinctiveness of the African

Church but without losing the essentials of the Christian faith – fidelity to Christ and communion

with the Universal Church. Inculturation as self-identification is a process by which Africans

identify and distinguish themselves as Africans, different from Europeans, Asians or Americans. It

helps Africans to evaluate themselves, to know their qualities and weaknesses. As such,

inculturation becomes a process of identity search, to help Africans rediscover who they are and to

restore their distorted identity to wholeness in Christ.

3.2.3. Inculturation does not see the Africans as a Tabula Rasa

Inculturation, which does not consider Africans as tabula rasa but equal partners in

mission, will promote a Church which is authentically African and truly Christian. When African

culture is considered as worthy and some of its positive element incorporated into the Christian

faith, the Church will exhibit distinct African features and symbols that will make African

Christians feel at home. True incarnation of Christ in the life of Africans is only possible when the

Christian faith is rooted in the local culture.

3.2.4. Inculturation as Dialogue

Finally, inculturation is a dialogue. Communication is indispensable for a healthy and

authentic relationship. An effective communication between two people is only possible through

27
JOHN PAUL II, Address to to the Bishops of Zaire, 23-IV-88, 5, in L’Osservatore Romano, Engl. Ed., 16-V-88, p. 8.
28
Lumen Gentium, 17.
11
dialogue. Inculturated evangelization can only be achieved when it is done in the spirit of dialogue

and mutual respect. The commitment in favour of inculturation requires a thorough knowledge of

the culture to be evangelized. Through dialogue, the agents of inculturation understand

“themselves better vis-à- vis their partners.”29

CONCLUSION

In this work, an effort has been made to review and evaluate the basic understanding and

importance of inculturation to the African Church in particular. For many in Africa, inculturation

is limited to the activities in the Church premises, especially in the area of translation and liturgy.

However, inculturation must not be limited to any particular field or aspect of evangelization in

Africa, because it is a movement towards full evangelization. Thus, our study exposed other areas

that can be inculturated. However, we also focused on the pastoral agents involved in

inculturation. We highlighted some difficulties they could face and in the last section, we

mentioned the ideal inculturation system to aim for, such that the risk of danger is reduced.

In conclusion therefore, we must bear in mind that inculturation is a process that must

affect even our way of thinking, so that whether in the church or at home or in our working places

the process continues to evolve into something integral and dynamic. Thus, when the problems

highlighted are overcome, the process of inculturation integrates every Christian faithful and

makes them feel belonging to the one family of God through Baptism.

29
F. A. MACHADO, “Mission Today: Toward Total Liberation”, Studia Missionalia 55 (2006) 329.
12
 BIBLIOGRAPHY

ANONYMOUS, Meeting with the Bishops of Zaire, Kinshasa, 3-V-80,

4, m IGP2 III, 1 (1980) 1085.

BRYNE ANDREW “Some Ins And Outs of Inculturation”, in Annales

Theologici, 4 1990, 141.

DUNCAN GRAHAM, Inculturation: Adaptation, innovation and reflexivity.

An African Christian perspective, AOSIS Open
Journals, South Africa, Pretoria 2014, 1.

IKECHUKWU KANU ANTHONY, Inculturation and the Christian faith in Africa, 242.

JOHN PAUL II, Familiaris Consortio, 67b.

JOHN PAUL II, Slavorum Apostoli, 2-VII-85, 21, in Insegnamenti di

Giovanni Paolo II.

JOHN PAUL II Address to the National Congress “Impegno

culturale”.

KATUNGE Leonida, Privileged Areas of Inculturation in Africa, Catholic

University of Eastern Africa, culled from,
https://www.academia.edu/7536933/8._Privileged_ar
eas_of_inculturation_in_Africa, on the 1st May 2019.

NATHANIEL, N. The African church today and tomorrow:

Inculturation in practice. Enugu: Snaap, 1994, 12-18.

PINTO, J. Inculturation through basic communication.

Bangalore India 1985, 230.

PRUMMER D., Manuale Theologiae Moralis, I, n. 461.

13
SCHREITER, R. Constructing local theologies. Maryknoll: Orbis
1994, 300.

YAMAMORI, T. Christo-Paganism or indigenous Christianity?

Pasadena, 1975, 220.

MACHADO F. A., “Mission Today: Toward Total Liberation”, Studia

Missionalia 55 (2006) 329.

TABLE OF CONTENTS
INTRODUCTION.......................................................................................................................................1
1. SECTION ONE
WHAT THE CHURCH SHOULD DO TO INVOLVE THE FAITHFUL IN INCULTURATION
1.1. ADAPTATION, INNOVATION AND REFLEXIVITY...........................................................................1
1.1.1. Adaptation.............................................................................................................................2
1.1.2. Innovation.............................................................................................................................2
1.1.3. Reflexivity..............................................................................................................................2
1.2. OVERCOMING COMMON CHALLENGES IN INCULTURATION........................................................3
1.2.1. The Problem Of Language....................................................................................................3
1.2.2. The Problem Of Scepticism...................................................................................................4
1.2.3. The Fear Of Syncretism........................................................................................................4
1.2.4. Distrust For African Things..................................................................................................5
2. SECTION TWO
AREAS OF THE CHURCH THAT CAN BE INCULTURATED
2.1. THE LITURGY................................................................................................................................5
2.1.1. Liturgical Inculturation: A Right not a Concession?...........................................................6
2.1.2. Directives of Sacrosanctum Concilium.................................................................................6
2.2. CATECHESIS..................................................................................................................................7
2.2.1. The Question and Answer Method........................................................................................7
2.2.2. Life-Centred Catechesis........................................................................................................7
2.3. MARRIAGE AND FAMILY LIFE......................................................................................................7
2.3.1. The African Concept of Marriage and family Life...............................................................7
14
 2.3.2. The Problem of Infertile Marriages......................................................................................8
2.4. HEALING........................................................................................................................................8
3. SECTION THREE
HOW CAN THIS BE DONE?
3.1. HOW INCULTURATION SHOULD NOT BE DONE...........................................................................9
3.1.1. Preaching Oneself and Culture and Not Christ....................................................................9
3.1.2. Inculturation is not Making the Faith Superficial...............................................................9
3.1.3. Beware of Mass Conversion................................................................................................10
3.1.4. Purify Pagan Virtues...........................................................................................................10
3.2. THE IDEAL TO AIM FOR.............................................................................................................10
3.2.1. Inculturation as Evangelization..........................................................................................10
3.2.2. Inculturation as Self-Identification....................................................................................11
3.2.3. Inculturation does not see the Africans as a Tabula Rasa.................................................11
3.2.4. Inculturation as Dialogue...................................................................................................11
CONCLUSION..........................................................................................................................................12

15
 PONTIFICIA UNIVERSITAS URBANIANA, ROMAE
ST. THOMAS AQUINAS’ MAJOR SEMINARY, BAMBUI -
CAMEROON
(Affiliate of the Pontifical Urban University, Rome)

DEPARTMENT OF THEOLOGY
THEOLOGY THREE

INCULTURATION ASSIGNMENT

HOW TO INVOLVE THE FAITHFUL IN

INCULTURATION, THE AREAS
16 THAT CAN BE

INCULTURATED AND HOW THIS CAN BE DONE

 PRESENTED BY:
TIM FRANCIS ESONA NJUME
ANTHONY NGEH LEINYUY
FRANKLINE MENGIE OBI
SAMUEL BILLA MBAHKEH

PROFESSOR: REV. FR. DEREK CHE CHOH

MAY 2019

17