Bachelor of Arts in Theology

Permanent URI for this collectionhttp://192.168.4.170:4000/handle/20.500.12342/182

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2001 - 20022

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    Liturgical Inculturation of a Reconciliation Rite On Ash Wednesday Among the Dagaaba People of North Western Ghana
    (Tangaza University College, 2002-02) Osei Charles, Kingsley
    There are many ritual celebrations and beliefs in African traditions very much upheld by Africans and therefore function parallel to Christian celebrations without any explicit reference to Christianity. At the grass root level, especially in local parishes, many pastoral agents are silent or avoid encouraging or discouraging such practices. One might think that the Church is not very bothered, so far as such traditional ritual celebrations do not manifest beliefs and practices contrary to the Christian faith. Is the Church in such instances reluctant to initiate the topic of inculturation because of the fear of scandals or ritual eccentricities? Has the lack of experts in the field of inculturation hindered such a debate? Can some attempts be made as regards a meaningful celebration of such rites in our liturgies today? Beginning with a particular rite of reconciliation (Baghr Tampello — the 'sacrifice of ashes'), which is actually being celebrated within the Dagaaba tribe of North Western Ghana, I intend to present an attempt towards the inculturation of this rite from a theological and liturgical point of view. This rite stands on its own within the Dagaaba society. That is to say, in practice it is a rite that is considered applicable in all spheres of life whenever the need for reconciliation is highly felt. Firstly, we shall take a brief look at some contemporary theological and doctrinal positions as regards Inculturation, Reconciliation and the Liturgy. Then, in our second chapter, we shall focus on the Dagaaba tribe with its socio-cultural, political and religious beliefs. Particular attention will be given to the theology and practice of reconciliation for the Dagaaba, with particular reference to 'the sacrifice of ashes'. This will be developed in Chapter three. Finally, through our reflection on the best means of inculturating the 'sacrifice of ashes' from a Christian point of view, we shall introduce our case study as an illustration. The case study will involve a practical illustration of how 'the sacrifice aof ashes' can be celebrated in the context of a Eucharistic celebration, preferably on Ash Wednesday. My choice of Ash Wednesday is primarily because of the significant and meaningful role that ashes play in both 'the sacrifice of ashes' and on Ash Wednesday. However, within the context of reconciliation on Ash Wednesday, I also intend to use the issue of separated couples as a sign of all who are 'separated'. This rite celebrated on Ash Wednesday could be a practical illustration of an attempt towards inculturation in view of resolving most of our marital conflicts, and also family and tribal conflicts. It could also serve as a reminder to Dagaaba Christian communities of their missionary task as agents of reconciliation in society at large. As we proceed in our study, we shall discover the richness but at the same time the complexity and exigency involved in the process of inculturation. However, through my study, I hope to expand my knowledge of inculturation and offer my contribution in the quest for an African Inculturated Liturgy of reconciliation. To best express my convictions as regards liturgical inculturation, with the words of Annibale Bugnini, I conclude by saying:
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    The Specificity of the Zairean Rite Vis-A-Vis The Roman Rite
    (Tangaza University College, 2001-02) Nipila, Achille
    The last three decades have been a very decisive period for inculturation in the Catholic Church in the Democratic Republic of Congo. Among the areas where the Church put a very strong emphasis of inculturation, that of liturgical celebrations seems to be the most striking. It is this last point which has attracted us most and is going to be our concern in this dissertation. Over the past three decades the Episcopal Conference of Congo worked hand in hand with the Holy See in the field of inculturation. As we already said, being concerned about the liturgical celebration, we must acknowledge that there came up something that the Africans can be proud of. Having made great efforts in inculturating the Eucharistic celebration for Africa, mostly for Congo, the Church in Congo was finally rewarded with what they deserved. A new rite is born, allowing the people of Congo to pray as Africans and specifically as Congolese. This new way of celebrating the Eucharist reflects an authentic, original and typical African and Congolese celebration. Being the fruit of a hard work not only of the Episcopal Conference of Congo, but of the Holy See as well, the new rite is known with the title: "Roman Missal for the Dioseses of Zaire" (now Congo). It is called this because it is a rite that is rooted in the Roman Rite. In our work, we will also be using the term "Zairean Rite" meaning the Zairean Mass. Captivated by the originality of the new rite, I am also concerned with what the Zairean Rite needs to be in days to come. It is in this line that we will not only praise the Zairean Rite, but we will show how it needs to be improved as well, especially when we will have to assess it. Divided as it is into four chapters, our work will concentrate on the African cultural heritage in the Zairean Rite, the Eucharistic celebration according to the Roman Rite, the specificity of the Zairean Rite and the assessment of the Zairean Rite. The first chapter deals with some of the African values that are important for a liturgical celebration of this kind. The second chapter tries to show how the Mass is structured in the Roman Missal, for that is the root of the Zairean rite. The third chapter sketches out the uniquenes of the Zairean Rite vis-à-vis the Roman Rite. This is a key for us to assess the Zairean Rite. The fourth and last chapter is where we will assess the Zairean rite. In assessing it, we will deal with the merits it has and the challenges it encounters. All together, this essay modestly analyses the specificity of the Zairean Rite, so that, following all the challenges, the Episcopal Conference of Congo, theologians and the Church in general may help the Zairean Rite to become a complete rite.