Posted on 10/10/2005 10:00:46 AM PDT by NYer
- H.E. Most. Rev. George Cosmas Zumaire LUNGU, Bishop of Chipata (ZAMBIA)
I am speaking on behalf of the Zambia Episcopal Conference. I must admit that in spite of today's advanced means of technology, our Episcopal Conference did not receive the Instrumentum Laboris with sufficient time to be able to respond a as conference. Therefore, I was given the freedom to make a personal intervention, keeping in mind the pastoral situation in Zambia. My intervention is based on numbers 42, 44, 61 and 62 of Instrumentum Laboris.
In number 42 it states that in liturgy, a person looks not at himself but God. The document therefore needs to emphasize more on the living God in his relationship with his people rather than the human activities encapsulated in liturgical traditions, norms and rubrics. In this way, we will avoid the temptation of either finding past solutions for today's pastoral challenges related to the Eucharist or focussing too much on the shadows as it has been reflected in the document. One liturgical issue that comes to my mind is BEAUTY.
Art. No. 62. refers to beauty as a means to penetrate into the mystery of God and of the Eucharist, it would be useful to quote the then Cardinal Ratzinger who, addressing the movement known as Communion and Liberation in 2002 said: “Being struck and overcome by the beauty of Christ is more real, more profound knowledge than mere rational deduction. Of course we must not underrate the importance of theological reflection, of exact and precise theological thought; it remains absolutely necessary. But to move from here to disdain or reject the impact produced by the responses of the heart in the encounter with beauty as a true form of knowledge would impoverish us and dry up our faith and theology. We must rediscover this form of knowledge (through beauty), it is a pressing need of our time ... Today, for faith to grow, we must lead ourselves and the persons we meet to encounter the saints and to enter into contact with the Beautiful.”
More recently, the Religious who gathered here in Rome for the Congress of 2004 were also sensitive to this dimension made manifest in their final document where they said: “Arts and beauty are icons for all cultures; artists help the communities of consecrated life fight against a consumerist mentality, create beautiful spaces for prayer, find new symbols to tell new stories to the hearts of the men and women who listen. This communication of beauty will give birth to joy and life in the midst of violence and death.” (Final document III/2/4, page 222. Pauline edition).
Could we ask our theologians to launch a pastoral reflection on the theology of beauty in order to shed more light on the shadows experienced in the celebration of the Eucharist?
Participation of the laity, art. No. 44... The use of the phrase minimal assistance and collaboration in reference to the participation of the laity in the celebration of the Eucharist should either be modified or removed completely. In his article, the Eucharist: Source and Summit of the life of the Lay Faithful, Matteo Calisi states: “despite liturgical reform, there still lingers on a widespread clerical mentality in the liturgy, seeing the celebration of the mystery more the work of the clergy- the celebrant-than the 'work of the whole people of god' celebrating their Lord for it is often the case that the people do not unite themselves with the celebrant by active and lively participation, but aformal manner by only relating to the celebrant through the dialogue of ritual responses.” (Rediscovering the Eucharist: Pontificium Consilium Pro Laicis. Page 70).
Still on the topic on participation of the laity, and this time through music, songs (art.61) and the use of Latin (at international meetings)(art.62), my impression about these articles is that they do not seem to reflect contributions from some mission countries like Zambia. I find this part of the document to be over-optimistic about the organ, Gregorian chant and even the use of Latin at international meetings in an attempt to meet the needs of the people of all time and places. My proposal is that we should not go back to making these instruments of worship universal. Our consideration of our cultural items should not be in comparison to, or in relation to either the organ, Gregorian chant or Latin, although they could still be treated as options for those who find them helpful. Communication and participation is vital in every liturgical celebration including the Eucharistic celebration. Our hope lies in the future and not in the past. We need courage to face our present pastoral challenges with regard to the Eucharist without nostalgic tendencies if the Eucharist is to respond to the pastoral needs of the time.
[00207-02.03] [IN171] [Original text: English]
- H.E. Most. Rev. John Olorunfemi ONAIYEKAN, Archbishop of Abuja, President of the Episcopal Conference, President of the Symposium of Episcopal Conferences for Africa and Madagascar (S.E.C.A.M.) (NIGERIA)
My intervention is a hymn of praise and thanksgiving to God for the great blessings that the Church in Africa has enjoyed in the Post Vatican II era through the "active, conscious, fruitful" and indeed also joyous participation in the Eucharist celebrated in the richness of our cultural expressions. I refer especially to nos. 80-81 of the Instrumentum Laboris with the title: "The Eucharist and Inculturation".
The I.L. in many places has warnings, cautions, and even sometimes anxieties expressed about errors, exaggerations and reckless experiments in this matter. Such reservations are no doubt not without reason, and should be taken seriously. But on the whole, as the I. L. 34 states, "these should not lead to great alarm". Rather, we should rejoice at the wonderful things the Spirit is doing in our local Churches. All over Africa, in the last forty years, beautiful eucharistic celebrations have emerged which have deepened the faith of the people, improved the quality of their participation, increased the love for the priesthood, given joy and hope in the midst of distress and despair, fostered ecumenical rapport, and generally promoted evangelization.
The Eucharist deserves - and is receiving the best of our cultures. We may not have much to offer in terms of the glorious architecture of European cathedrals or the fabulous paintings of Michelangelo and Leonardo da Vinci. But what we have, we are happy to give: our songs and lyrics, our drumming and rhythmic body movements, all to the glory of God.
We do well to acknowledge and extol the valuable heritage of the eucharistic traditions of the different ancient rites of both the East and the West. I believe these are themselves products of an inculturation that took place many centuries ago under the guidance of the Holy Spirit. That same Spirit has not gone to sleep. "The process of inculturation still remains active today in Church communities". (IL 80)
Let me conclude by recalling the sweet memories of our dear Pope John Paul II, whose love, respect and admiration for our efforts at the inculturation of the eucharist are obvious and vivid, not only in the liturgical celebrations during his many visits to many parts of Africa, but on many occasions right here in the Basilica of St. Peter.
Many are the problems of Africa. But at least in this case, we rejoice that the Almighty has done great things for us. Holy is his name.
[00172-02.03] [IN148] [Original text: English]
Not sure if this is the first time the topic has surfaced and, according to the first half of today's publication, it is limited to observations from two African bishops. Will check the later document today for any additional observations.
Not sure if this is the first time the topic has surfaced and, according to the first half of today's publication, it is limited to observations from two African bishops. Will check the later document today for any additional observations.
thank you"NYer"
African syncretism at its worst.
Is the Orthodox Church in Nigeria and Zambia? How have they handled liturgical music?
We have parishes in 13 Black African countries, including Nigeria but not Zambia. The Liturgy they use is the Divine Liturgy of St. John Chrysostomos, the same one we use everywhere, and the singing is done in Byzantine chant though usually in the native language of the people.
By the way, I noticed that the priest in Acca, Ghana, a native Ghanaian, has six kids. Apparently the Ghanaians have figured out a way to pay for the wife and kids! :)
Thanks for the update.
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