Is it wrong to incorporate cultural practices in to mass?

[angell1]

what is catholic teaching on this?

for example, in Canada we have a large aboriginal population. historically, they culture has been stripped from them and colonizaiton relaly hit them hard.

so, to what extent can practices from other cultures be incorporated in to mass?

I think in liturgies with a large first nations population, they will use drumming with the choir, or smudge sticks instead of incense.

I know cahtolicism does not dismiss things that are true and beautiful from other cultures. and to take cultural things away from people really hits their identity.

unfortunately, the church has the perception of being “white” or “European” even though the church has traditionally used many practices that would have been classified as “pagan”

but we also don’t want to get in to the territory of mixing other spiritual practices that may not be compatible.

but I think there are things that can be given a Christian meaning or just even be expanded upon, can’t it? most religions are seeking god in some form

thoughts?

 

[Corki]

It is ok to incorporate cultural practices into Mass and other liturgy as long as those cultural practices are not too closely intertwined with pagan religious practices.

Cardinal Arinze had a great quote several years ago about liturgical dancing. He said (and I am paraphrasing) that dancing in Africa is organic to worship but when the white congregations in North America do it, it’s just strange.

 

[Sunbreak]

I don’t think there’s any prohibition against incorporating cultural practices as they don’t conflict with church teachings. Some things, though are just ridiculous. For example, a polka Mass. There is no such thing in Poland, so this is just bogus.

 

[FrDavid96]

The Church has already addressed this issue:

1. 1. Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See and, as laws may determine, on the bishop.
2. In virtue of power conceded by the law, the regulation of the liturgy within certain defined limits belongs also to various kinds of competent territorial bodies of bishops legitimately established.
3. Therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.
   …
   D) Norms for adapting the Liturgy to the culture and traditions of peoples
4. Even in the liturgy, the Church has no wish to impose a rigid uniformity in matters which do not implicate the faith or the good of the whole community; rather does she respect and foster the genius and talents of the various races and peoples. Anything in these peoples’ way of life which is not indissolubly bound up with superstition and error she studies with sympathy and, if possible, preserves intact. Sometimes in fact she admits such things into the liturgy itself, so long as they harmonize with its true and authentic spirit.
5. Provisions shall also be made, when revising the liturgical books, for legitimate variations and adaptations to different groups, regions, and peoples, especially in mission lands, provided that the substantial unity of the Roman rite is preserved; and this should be borne in mind when drawing up the rites and devising rubrics.
6. Within the limits set by the typical editions of the liturgical books, it shall be for the competent territorial ecclesiastical authority mentioned in Art. 22, 2, to specify adaptations, especially in the case of the administration of the sacraments, the sacramentals, processions, liturgical language, sacred music, and the arts, but according to the fundamental norms laid down in this Constitution.
7. In some places and circumstances, however, an even more radical adaptation of the liturgy is needed, and this entails greater difficulties. Wherefore:

1. The competent territorial ecclesiastical authority mentioned in Art. 22, 2, must, in this matter, carefully and prudently consider which elements from the traditions and culture of individual peoples might appropriately be admitted into divine worship. Adaptations which are judged to be useful or necessary should then be submitted to the Apostolic See, by whose consent they may be introduced.
2. To ensure that adaptations may be made with all the circumspection which they demand, the Apostolic See will grant power to this same territorial ecclesiastical authority to permit and to direct, as the case requires, the necessary preliminary experiments over a determined period of time among certain groups suited for the purpose.
3. Because liturgical laws often involve special difficulties with respect to adaptation, particularly in mission lands, men who are experts in these matters must be employed to formulate them.

vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html

In summary:
The Church will consider cultural adaptations. Such adaptations (if they are indeed necessary and good) must be suggested by the Conference of Bishops of that country/region and must be approved by the Holy See.

 

[angell1]

The Church has already addressed this issue:

1. 1. Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See and, as laws may determine, on the bishop.
2. In virtue of power conceded by the law, the regulation of the liturgy within certain defined limits belongs also to various kinds of competent territorial bodies of bishops legitimately established.
3. Therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.
   …
   D) Norms for adapting the Liturgy to the culture and traditions of peoples
4. Even in the liturgy, the Church has no wish to impose a rigid uniformity in matters which do not implicate the faith or the good of the whole community; rather does she respect and foster the genius and talents of the various races and peoples. Anything in these peoples’ way of life which is not indissolubly bound up with superstition and error she studies with sympathy and, if possible, preserves intact. Sometimes in fact she admits such things into the liturgy itself, so long as they harmonize with its true and authentic spirit.
5. Provisions shall also be made, when revising the liturgical books, for legitimate variations and adaptations to different groups, regions, and peoples, especially in mission lands, provided that the substantial unity of the Roman rite is preserved; and this should be borne in mind when drawing up the rites and devising rubrics.
6. Within the limits set by the typical editions of the liturgical books, it shall be for the competent territorial ecclesiastical authority mentioned in Art. 22, 2, to specify adaptations, especially in the case of the administration of the sacraments, the sacramentals, processions, liturgical language, sacred music, and the arts, but according to the fundamental norms laid down in this Constitution.
7. In some places and circumstances, however, an even more radical adaptation of the liturgy is needed, and this entails greater difficulties. Wherefore:

1. The competent territorial ecclesiastical authority mentioned in Art. 22, 2, must, in this matter, carefully and prudently consider which elements from the traditions and culture of individual peoples might appropriately be admitted into divine worship. Adaptations which are judged to be useful or necessary should then be submitted to the Apostolic See, by whose consent they may be introduced.
2. To ensure that adaptations may be made with all the circumspection which they demand, the Apostolic See will grant power to this same territorial ecclesiastical authority to permit and to direct, as the case requires, the necessary preliminary experiments over a determined period of time among certain groups suited for the purpose.
3. Because liturgical laws often involve special difficulties with respect to adaptation, particularly in mission lands, men who are experts in these matters must be employed to formulate them.

vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html

In summary:
The Church will consider cultural adaptations. Such adaptations (if they are indeed necessary and good) must be suggested by the Conference of Bishops of that country/region and must be approved by the Holy See.

ok, thankful for this helpful information.

considering Canada’s relation with the first naitons people, I’m sure the bishops have done the request properly.

do we, as lay people, do anything if we feel that something is amiss?

 

[TK421]

what is catholic teaching on this?

for example, in Canada we have a large aboriginal population. historically, they culture has been stripped from them and colonizaiton relaly hit them hard.

so, to what extent can practices from other cultures be incorporated in to mass?

I think in liturgies with a large first nations population, they will use drumming with the choir, or smudge sticks instead of incense.

I know cahtolicism does not dismiss things that are true and beautiful from other cultures. and to take cultural things away from people really hits their identity.

unfortunately, the church has the perception of being “white” or “European” even though the church has traditionally used many practices that would have been classified as “pagan”

but we also don’t want to get in to the territory of mixing other spiritual practices that may not be compatible.

but I think there are things that can be given a Christian meaning or just even be expanded upon, can’t it? most religions are seeking god in some form

thoughts?

It’s impossible not to incorporate culture into Mass, or any public or private devotion as well, since in every way God intervenes with man, it is through an anthropomorphic, human channel. An ultra-traditional Mass in Latin is just as much loaded with cultural elements as any other Mass; those cultural elements just so happen to be Latin. Bishops have quite a bit of leeway in their nations for how they are able to adjust this as they see fit. Obviously this doesn’t involve doctrinal descent.

We see this take place first hand in the Old Testament between God and the Israelite tribes. Divine command and Israelite custom are molded together to form the Law & precepts for how to worship, sacrifice, etc.

 

[FrDavid96]

ok, thankful for this helpful information.

considering Canada’s relation with the first naitons people, I’m sure the bishops have done the request properly.

do we, as lay people, do anything if we feel that something is amiss?

Yes. You can contact your bishop and make your opinion known.

I’m not sure exactly what you mean by the question (are you suggesting further adaptations or do you perceive abuses, or something in-between), but regardless, the answer remains the same. Contact your bishop.

 

[TxGodfollower]

Its okay to adapt form to culture; changing the message and words of God isn’t. If you were starting a church in a deaf community, reading the Scripture outloud might be a tad pointless. So I can’t imagine there being a problem with doing the entire service in sign language (I even know some people who sign to hymns, in a very beautiful manner). Now, if the local culture has problems with a key foundation of Christianity, that shouldn’t be changed.

 

[Deo_Gratias42]

what is catholic teaching on this?

for example, in Canada we have a large aboriginal population. historically, they culture has been stripped from them and colonizaiton relaly hit them hard.

so, to what extent can practices from other cultures be incorporated in to mass?

I think in liturgies with a large first nations population, they will use drumming with the choir, or smudge sticks instead of incense.

I know cahtolicism does not dismiss things that are true and beautiful from other cultures. and to take cultural things away from people really hits their identity.

unfortunately, the church has the perception of being “white” or “European” even though the church has traditionally used many practices that would have been classified as “pagan”

but we also don’t want to get in to the territory of mixing other spiritual practices that may not be compatible.

but I think there are things that can be given a Christian meaning or just even be expanded upon, can’t it? most religions are seeking god in some form

thoughts?

The issue with Aboriginal cultural practices is that they’re rooted in aboriginal spirituality, not Catholic.