Bachelor of Arts in Theology

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

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1998 - 199912000 - 20021

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Subject: search.filters.subject.Liturgical Inculturation

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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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    Penance and Reconciliation: Liturgical Celebration from an African Perspective
    (Tangaza University College, 1998-02) Casti, Mush
    Penance and Reconciliation: Liturgical celebration from an African perspective" therefore, aims at providing a theological reflection on some African values which can be applied in the Reconciliation ceremony in the Church, especially form the point of view of the usage of signs and symbols. The community aspect, which is a characteristic of all African celebrations, has a special emphasis here, particularly in the ecclesial dimension of the Liturgical celebration of Penance and Reconciliation. It is very important, then, to understand the African concept of sin and forgiveness so that we can speak fairly about reconciliation in Africa. However, special reference is made to the people of my own tribe and this comes from a more experiential knowledge. I hope, therefore, my experience will provide most of the material for this essay, though I will also rely very much on library research. I hope this reflection will provide some light on how to inculturate the liturgical celebration of Reconciliation not only among the Wachagga of Kilimanjaro but also in any African society. The suggestions that I will give in this essay come from my own reflections. It is my hope that they may be beneficial also to others in similar situations. If someone finds them useful and implements them, my endeavour will have been abundantly rewarded. 4