EDITORIAL


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midst the debate on the effects of global COVID-19 pandemic on human sufferings, health hazards, death tolls, economic depression, social distancing, face masking, e-congregation, etc. especially on the arguments for or against its reality on the African race, Pope Francis on 3rd October, 2020, published a new Social Encyclical titled “Fratelli Tutti” (All Brothers). He canvasses for fraternity and social friendship; that know no boundary, as ways to assist people and institutions in the world. This is against the backdrop of global indifference witnessed in the fight against the ills of our time (see Pope Francis, Fratelli Tutti (On the Fraternity and Social Friendship), Vatican City: Libreria Editrice Vaticana, 2020). In tandem with this positive voice of the Pontiff, marked by the flavour of the Gospel, the Editorial Board of Journal of Inculturation Theology (JIT) has come out once more, to fulfil its mission and vision with this publication. Admittedly, theologians and scholars have a special responsibility to bring into play the orientation on how the Gospel message can translate in practical terms to the values and genius of the people in our digital world. This is despite the shocks from the “Novel Coronavirus (2019-nCoV)” pandemic. Today’s theologising needs to be contextual, taking into serious consideration the reality of language barrier in the process of inculturation. Inculturation indeed has a great task, to address adequately the basic issues involved in conceiving and understanding God’s salvific presence in history, the interpretation, discernment and constructive application of God’s Word in the Holy Scriptures, His salvific presence in the Kerygma of the Church and self-revelation in Jesus Christ through the process of incarnation with particular reference to the mission of Christ in the 21st century African Christianity.

Declaring the intellectual floor open, Most Rev. Augustine Ndubueze Echema, in his article, New Trends in Liturgical Inculturation: The Phenomenon of Fundraising at Eucharistic Celebration in Nigeria, bemoans the current situation of fundraising at worship where liturgical inculturation is used to justify the practice. Bishop Echema maintains that whenever and whatever fundraising that takes place within the Eucharistic celebration, observing the liturgical decorum, concomitant with sacred worship, is the watchword.

Assuredly, Patrick Chukwudezie Chibuko, in his write-up, Extending the Frontiers of Reconciliation to the Missing Link: Implications of Immanu-Leitourgia for the Church in Africa, reveals that penitents, normally, after an integral confession of sins obtain pardon, peace and reconciliation with God, the Church and themselves. Chibuko is of the view that extending the frontiers of reconciliation, missing link to the victim who too often has hitherto been ignored or neglected, is urgent.

In agreement with the inestimable value of the Sacrament of Reconciliation, Charles Boampong Sarfo, in his contribution, The Sacrament of Reconciliation for Children Before First Holy Communion and Implications for Conversion, seeks to assess whether children preparing for first Holy Communion but admitted to the Sacrament of Reconciliation are made aware of the journey character of conversion. Sarfo concluded by affirming that Church’s ritual, more than anything else, has kept this custom going, and suggests that it should be expunged from the rite. In this way, the invitation for children to conversion will be free from compulsion, treats and intimidations.

Ferdinand Anayochukwu-Okoye Nwaigbo, in his paper, Formulation of a Relationship Between Two Doctrinal Frameworks in Conflict, delves into the critical issue of choosing between systematic theology and dogmatic theology, which one is the better option in a department of a theological institute. As one of the reviewers extolled the arguments of the writer as quite persuasive and organized, Nwaigbo ultimately argues that the Church must project systematic theology instead of dogmatic theology as the way forward.

The article, Dialectics on New Media Culture and the African Christian of the Future, by Inaku K. Egere, observed that industrial revolution and communication revolution are the two most orchestrated revolutions in human history. As a pastoral response, Egere argues that effective evangelization in Africa through the use of modern media should begin with the evangelization of the media and conversion to the media. In this way, they will create a close dialogue between the media and Gospel.

In his paper, The Perception of Smartphones among Catholic Faithful: A Study of Selected Parishes in Edo State, Nigeria, Peter Eshioke Egielewa empirically analyses the perception on the use of smartphones by Catholic faithful. Proposing them as an invaluable tool the Church cannot afford to lose, Egielewa recommends some form of regulations and guidelines of smartphones both at the parish and diocesan levels.

Benjamin Yabuku Bala, in his article, Moral Effects of Pornographic Activities on African Christian Adolescents Today, focuses on the morality of pornographic activities and their effects on African Christian adolescents. Analysing the symptoms of pornography addiction and providing certain ways of dealing with the hydra-headed situation, Bala argues that this study serves as a useful material for counsellors and Christian confessors, in the treatment of cases of young adolescents who are neck-deep into pornographic activities.

The last paper is on Redemption from the Curse of the Law in Gal 3:10-14 and the Claim of Ancestral Curse among Nigerian Christians by Peter Chidolue Onwuka. The writer argues that many Christians in Nigeria are made to believe that their problems are due to the curses they inherited from their parents, grandparents and great grandparents and that unless these curses are broken, they would never see an end to their problems. Onwuka recommends that Christians should disregard the claim that their problems are due to inherited ancestral curses.

Together these articles, in one way or another, serve as eye-openers, requiring further research in the ever-changing context of Africa, while adhering to the substance of the Christian message. With one objective, this edition showcases the growing connection of the authors with the interdisciplinary work in the character, thinking and doing of Inculturation theology today. The handling by experts of various theological disciplines and of the very different cultural origins indicates that the vision of the Journal is life-related.

Emmanuel Chinedu Anagwo
Editor-in-Chief

EDITORIAL PREFACE

This book, this anthology of writings, is all about milestone achievement in age, pastoral experience and academic excellence. As a book of readings, it provides a template to explore and navigate within the confines of the dynamics of Inculturation in Africa. Authors are pulled together from the multi-disciplinary fields of theological institutions in Nigeria, Ghana, Sierra Leone and United States of America (USA), with different strands of approaches, strategies and methodologies to make their presentations. Accordingly, this Festschrift is to honour a dedicated priest, committed teacher and an experienced mentor, Rev. Fr. Prof. Patrick Chukwudezie Chibuko, the pioneer Head of Department of Sacred Liturgy, who joined the academic staff of the Catholic Institute of West Africa (CIWA), Port Harcourt-Obehie, Nigeria at 35, his base for almost three decades (October 1991 to October, 2021). This year, 2021, he clocks 65 years.

Admittedly, one outstanding research interest of Prof. Chibuko is on the proper understanding and dynamics of liturgical inculturation. It is not uncommon for the Church in Africa, to witness a growing misguided sense of creativity and experimentation during liturgical worship. This has made members of the Church to be confused, upset and bemused. The manner in which some priests celebrate the Mass, has caused some Catholics and others to show little or no interest in the Eucharist. Some priests do not demonstrate a deep faith and conviction in the Eucharist. Such manner of celebration hardly offers the people any incentive, not to talk of touching their life situation. This is especially manifested as some priests add or remove components of the liturgy with reckless abandon, in the name of “inculturation” and “what the people like.” In recent times, the Catholic Bishops' Conference of Nigeria (CBCN), after its Second Plenary Meeting held in Akure from 8th to 16th September 2016, issued a communiqué which strongly condemned and prohibited liturgical aberrations that deface Catholic liturgy in Nigeria. As it is seriously being considered today, Eucharistic liturgy may no longer be used as a model of worship for liturgical theory and praxis. To some degree, there is a sort of paradigm shift from proper decorum and candour for liturgical celebration. Since the Council of Trent, the general tendency was to look up to the Church’s celebration as the sacramental sign which must be carefully performed by the priest according to the rubrics.

The unity which marked Catholic worship over the centuries is in danger of being eclipsed by innovations, arbitrariness, modifications, omissions, falsifications, ignorance, influence of Pentecostalism, improvisations, a thirst for novelty or what Saint Pope John Paul II calls “a misguided sense of creativity.” To a large extent, abuse in inculturation is  like a virus that has eaten deep into the fibres of ecclesial celebrations in Africa. Some people engage in inculturation without recourse to the laid down norms and principles guiding the process of inculturation. Consequently, they have brought the Eucharistic liturgy to disrepute and abused its nature and celebration in the name of inculturation. They introduce strange rites and make on the spot adaptations to liturgical texts, postures, gestures and symbols. Some of these fall into the error of syncretism–reconciliation of two opposing religious ideas and practice. Undoubtedly, when existing liturgical rites or texts fail to sufficiently capture particular aspects of the life of the people, it opens the door to inculturation but not an arbitrary adaptation, ad hoc or mutilation of existing texts. This is an abuse that must be discountenanced by both the priest-celebrant and participants.

Admittedly, inculturation resonates the intimate transformation of authentic cultural values through the integration in Christianity and the insertion of Christianity in the various human cultures. It refers to the central and dynamic principle governing the Christian missionary outreach to peoples not yet evangelized, or among whose culture the Gospel is not yet firmly rooted. Inculturation is not complete until it is truly Christian and truly African. Today, the spirit of inculturation is seriously blowing through the liturgical actions of the Church. The present Festschrift in honour of Rev. Fr. Prof. Patrick Chukwudezie Chibuko, with the title, Dynamics of Inculturation in Africa: Celebrating the Priest, Teacher and Mentor @ 65, is a collection of lucid and well-thought papers of highly distinguished and remarkable insights, in order to bring out the authentic meaning, challenges, trends and multi-disciplinary approaches of inculturation and instances of abuses, falsifications and aberrations and implications therein for it. This one-volume, twenty-two-chapter (22) book draws attention to the urgent need to make it a truly ecclesial and sacred one, following the long standing Catholic practice, identity, heritage, process, methods, principles and norms of inculturation. These will stimulate all the stakeholders who are engaged in the work of inculturation from the various theological disciplines, to transmit the riches of Catholic tradition, patrimony and practices in African language and symbols the people are to understand.

This one volume book is grouped into three parts. The first part considers the issues around the subject matter of liturgical inculturation in Africa. The second part examines the biblico-theological basis of inculturation. The third part discusses the different dimensions of Inculturation Theology. Given the above multifaceted configuration, the experiences discussed in this book are topical, insightful, challenging, informative, revealing and thought-provoking. This book, an effort by scholars that cut across different traditions, makes sincere and touching considerations on the subject matter. All the chapters are rich in lessons from which theological educators, liturgists, moralists, canonists, systematic and spiritual theologians, biblical scholars and all other interested readers will benefit from it. This book, as a whole, should provide a welcome companion to all who desire a deep knowledge of Inculturation Theology and how Liturgical Inculturation, in particular, can be repositioned to achieve the goals of theological studies.