Newman Theological College


FTH 514i - Theology and Culture

UNIT EIGHT

INCULTURATION: CASE OF ABORIGINAL PEOPLES

NOTE: Online discussion: Mar. 21-28

Outline

 

1. Introduction

We are getting close to the end of the course. Only two modules left after this one. You will be getting your papers back in a few days. By this stage you should have a good idea how you are going to handle your final paper. I have been in touch with some of you about topics and possible source materials. Contact me if you are having an difficulties.

2. Summary

In previous weeks we have looked at recent the theological literature concerning mission, evangelization and inculturation. Last week we looked at the theological and mission initiatives emerging from Latin America, Africa and Asia. This week we come to a Canadian and North American example, the case study, extending over hundreds of years, of the evangelization of the aboriginal peoples by Catholic, Anglican and Protestant missionaries. For a variety of reasons, there has been a lot of critical analysis and reflection of this case study over the past ten years by aboriginal authors, church leadership, theologians and others.

The readings this week reflect this diversity of reflection. The major question that virtually each author raises is "is it possible today to be both Christian and Native." The authors answer yes, but not within the present ecclesial and societal status-quo.

Peelman helps set the context for these reflections. After decades of decline, he speaks of a "cultural renaissance of Canada's First Nations" centred around "the extraordinary survival of their traditional spiritual-ity." However he says this renaissance is threatened by the fragile social and economic situation of native communities today. This survival of native spirituality afters decades of church and even government opposition is a continuing theme in all of this week's readings.

The apologies by the Oblates and the United Church (as well as those by other denominations not contained in the readings) contain a critical look at the past. Church leadership apologizes for injustices that were com-mitted in the name of evangelization. The language is strong. The Oblate leadership speaks of a mentality of "cultural, ethnic, linguistic, and religious imperialism" which missionaries helped to implement. The many social and economic problems faced by Native peoples are seen "as the result of cen-turies of imperialism."

The United Church specifically addresses the culture issue: "We confused Western ways and culture with the depth and breadth and length of the gospel of Christ. We imposed our civilization as a condition of accepting the gospel." The result is that both natives and non-natives are made poorer.

3. Looking to the Future

The apologies for the past lead to commitments by the churches for the future. The Oblates pledge themselves to "work with Native peoples in their efforts to recover their land, languages and sacred traditions." The United and Anglican churches make similar commitments.

All the authors speak of the need for an authentic two-way dialogue between aboriginal peoples and the churches that can lead to a mutual enrichment, a cross fertilization. Stan McKay emphasizes that both sides need to be able to speak in their own voices from a position of relative equality and respect. This is not easily done after years of paternalism. The present recognition by the leaders of the Canadian churches of the spiritual riches that lie with native spirituality, makes the possibility of such dialogue being fruitful more likely today than in previous times.

Following the apology the United Church has struggled to build new organiz-ational frameworks for the aboriginal members. Inculturation has meant for the United Church changing the way their presbyteries and conferences operate. New wine means new wine skin. This has led to the creation of the All Native Circle Conference operating with a new understanding of leadership and decision making. This approach relates to Schreiter's ap-proach ot inculturation when he spoke of the local communities being the primary theologians and agents of inculturation. With few Aboriginal clergy and no Aboriginal bishops in Canada, this movement has proceeded at a slower pace. Yet with the present shortage of priests, many Northern aboriginal Catholic communities are being led by local lay leaders as a matter of physical necessity.

4. Theological Implications

The readings point to new directions for Christian theology if mutual true inculturation and mutual dialogue move ahead. Peelman points to Christological implications. In a culture focussed on space rather than time, many aboriginal Christians have a different approach to the historical Jesus than European Christians. Aboriginal Christians are more likely to go to biblical passages such as the first chapter of John's gospel which speak of the Cosmic Christ, the Christ of all space and all time. Tinker and Schultz point to the need point to the need to reinterpret the traditional Christian emphasis on individual salvation. These authors describe how native communities think more of salvation in Christ as a community and a societal event, or taken even further an event transform-ing all creation. Thus native Christians read famous passage from the third chapter of John that God so loved the world that he sent his only son as relating not only to individual human beings, but to all of creating. Hascall, in his description of the water ritual, describes how aboriginal cultural symbols can deepen and expand our understanding of the Eucharist.

Many more examples can be given.

Jacobs, an Aboriginal Anglican priest, indicates that this inculturation journey is difficult, risky and challenging for both aboriginal and non-aboriginal Christians. He speaks of his reluctance to embrace the spiritual riches of his own native cultural traditions. Interestingly the spiritual mentor that leads him through is an aboriginal Roman Catholic priest. This shows the ecumenical dimensions of this whole issue of Christian-native dialogue and inculturation. The authors of the readings this week show this multi-denominational emphasis in their denominational affiliations: Hascall and Peelman (Roman Catholic), Jacobs (Anglican), McKay (United Church), Tinker and Schultz and Tinker (Lutheran).

5. A Reality Check

Church leadership statements and the words of theological can be deceptive. They appear to make present what in fact may largely absent in the day to day life of our churches. Has the Christian dialogue with aboriginal peoples in Western and Northern Canada had any influence in our theological classes here at Newman or elsewhere, except in a course like this which focusses on culture. Are the churches willing to follow through on the Oblate promise of full disclosure with respect to the residential schools if it leads to large financial costs? All the major Canadian churches, in a series of denominational and ecumenical statements extending back over thirty years, commit themselves to act in solidarity with aboriginal in their present day struggles for rights to land, culture and self government. What does this mean in the present day polarized climate of British Columbia where the government of the day appears to be doing all in its power to minimize the power of aboriginal peoples in reach settlements. How much of any these themes has actually surfaced in the lives of local congregations across the country. Should our churches being making these promises if they are unable or unwilling to follow through on these commitments.

6. Next Week

The next theme moves the focus from aboriginal culture to our (anglophone) Canadian culture. This is a challenge to take our own experi-ence and that of our local communities seriously. The readings provide a certain cultural overview of Canadian society. Do you agree with this description? In not, how would you describe our culture? What does Chris-tian mission and Gospel inculturation mean in this context. Remember this must be a two-way dialogue. So one of the questions must be, what can the church learn from its encounter with Canadian society along with what can Canadian society learn from the church. Where do we see particularly discerning and insightful inculturation initiatives already underway within our particular Canadian contexts? If our local communities are to be the primary "local theologians" (Schreiter), where does this happen and what does this look like?


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Posted March 27, 2002

© 2002 Newman Theological College/Bob McKeon, Edmonton, AB