Inkulturasi (Katolik): Perbedaan antara revisi
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Baris 13:
[[Berkas:Ricci1.jpg|bingkai|ka| Matteo Ricci (left) and [[Xu Guangqi]] (right) in the Chinese edition of ''[[Euclid's Elements]]'', published in 1607.]]
{{main|Chinese Rites controversy}}
[[Matteo Ricci]] adalah seorang [[Yesuit]], [[Adam Schall von Bell]] and others had successfully introduced Christianity to China. Ricci and Schall were appointed by the [[Chinese Emperor]] in [[Peking]] to be court [[mathematician]]s court [[astronomer]] and even [[Mandarin]]. The first Catholic Church was built in Peking in [[1650]].<ref>Franzen 323</ref> The emperor granted freedom of religion to Catholics. Ricci had adapted the Catholic faith to Chinese thinking, permitting among others the cultic veneration of ancestors, which he described as a mere cultural practice. The Holy See disagreed, deeming the veneration an act of worship and hence [[idolatry]], and forbade any adaptation in the so-called [[Chinese Rites controversy]] in 1692 and 1742. The Chinese emperor felt duped and refused to permit any alteration of the existing Christian practices. The Church experienced missionary setbacks in 1721 when the [[Kangxi Emperor]] to outlaw Christian missions.<ref name="McManners328">McManners, ''Oxford Illustrated History of Christianity'' (1990), p. 328, Chapter 9 The Expansion of Christianity by [[John McManners]]</ref> According to Franzen, "The Vatican policy was the death of the missions in China." <ref name="Franzen 324">Franzen 324</ref>
== Pengajaran-Pengajaran Uskup ==
=== Leo XIII ===
Pope Leo XIII fostered inter-cultural diversity, leading to the reintegration of the [[Armenian Church]] into the Catholic Church in 1879. He opposed efforts to latinize the [[Eastern Rite]] Churches, stating that they constitute a most valuable ancient tradition and symbol of the divine unity of the Catholic Church. His 1894 encyclical ''Praeclara Gratulationis'' praised the cultural and liturgical diversity of expressions of faith within the Church . In ''[[Orientalum Dignitatis]]'' he repeated the need to preserve and cultivate diversity and declared different cultures to be a treasure.<ref name="Duffy 241">Duffy 241</ref> He opposed the latinization policies of his own Vatican and decreed a number of measures which preserved the integrity and distinciveness of other cultural expressions.<ref
=== Benedict XV and Pius XI ===
Saat [[Pope Pius IX]] and [[Pope Pius X]] tended to be slightly more Latin oriented, [[Benedict XV]] was especially concerned with the development of missionary activities, which had suffered so much during [[World War One]]. Inculturation meant to him first of all the development of domestic clergy. On November 20, 1919, he appealed to the Catholics of the world, to support missions and especially the development of local clergy, favouring a de-Europeanization of the Catholic missions .<ref>Franzen 382</ref> [[Pope Pius XI]] followed suit, by promoting local clergy, the local cultures are better recognized. To this end he held an mission congress in Rome in 1922 and personally consecrated each year bishops from Asia, Africa and Latin America.<ref>Franzen 385</ref> At his death 240 dioceses and administrations were in the hands of domestic bishops.
=== Pius XII ===
<!--[[Berkas:Tardpio12.jpg|300px|thumb|right|''Pius XII with his closest co-worker: Monsignore [[Domenico Tardini]] in October 1958'']]-->
pada tahun 1939 [[Pope Pius XII]], within weeks of his coronation, radically [[Pope Pius XII and the Church in China|reverted the 250 year old Vatican policy]] and permitted the veneration of dead family members in [[China]].<ref
The [[December 8]] [[1939]] isuance from the [[Sacred Congregation for the Propagation of the Faith]] issued at the request of Pius XII stated that Chinese customs were no longer considered superstitious but rather an honourable way of esteeming one's relatives, and therefore permitted by Catholics.<ref>
The introduction of the Gospel means inculturation and not the destruction of local cultures. Pius emphasized this because not all seemed to understand this point. He wrote in [[Summi Pontificatus]] that a deeper appreciations into the various civilizations and their good qualities are necessary to the preaching of the Gospel of Christ.<ref>Evangelii 56</ref> And in his 1944 speech to the directors of the Pontifical Missionary Society, he said:
* The herald of the Gospel and messenger of Christ is an apostle. His office does not demand that he transplant European civilization and culture, and no other, to foreign soil, there to take root and propagate itself. His task in dealing with these peoples, who sometimes boast of a very old and highly developed culture of their own, is to teach and form them so that they are ready to accept willingly and in a practical manner the principles of Christian life and morality; principles, I might add, that fit into any culture, provided it be good and sound, and which give that culture greater force in safeguarding human dignity and in gaining human happiness.<ref>Evangelii 60</ref>
Inculturation was addressed in his encyclicals. ''[[Evangelii Praecones]]'' and ''[[Fidei Donum]]'', issued on June 2, 1951 and April 21, 1957, respectively, increased the local decision-making of Catholic missions, many of which became independent dioceses. Pius XII demanded recognition of local cultures as fully equal to European culture.<ref>Audience for the directors of mission activities in 1944 A.A.S., 1944, p. 208.</ref><ref>''[[Evangelii Praecones]]''. p. 56.</ref> Continuing the line of his predecessors, Pius XII supported the establishment of local administration in Church affairs: in 1950, the hierarchy of Western Africa became independent; in 1951, Southern Africa; and in 1953, British Eastern Africa. Finland, Burma and French Africa became independent dioceses in 1955.
Baris 37 ⟶ 35:
* "The incarnation of the Gospel in native cultures and also the introduction of these cultures into the life of the Church." <ref>John Paul II, encyclical [http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_19850602_slavorum-apostoli_en.html Slavorum Apostoli], June 2, 1985, No. 21: AAS 77 (1985), 802-803; [http://www.vatican.va/holy_father/john_paul_ii/speeches/1996/documents/hf_jp-ii_spe_17011987_address-to-pc-culture_en.html Address to the Pontifical Council for Culture plenary assembly], Jan. 17, 1987, No. 5: AAS 79 (1987), 1204-1205.</ref>
* "The intimate transformation of authentic cultural values through their integration in Christianity and the insertion of Christianity in the various human cultures." <ref>[http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_07121990_redemptoris-missio_en.html Redemptoris Missio] 52-54.</ref>
* "It is now acknowledged that ''inculturation'' is a theological term which has been defined in ''Redemptoris Missio'' 52 as the on-going dialogue between faith and culture." <ref>[http://www.vatican.va/roman_curia/pontifical_councils/cultr/documents/rc_pc_cultr_01061996_doc_ii-1996-ple_en.html Ethiopia and Inculturation], Brendan Cogavin C.S.Sp.</ref>
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Baris 54 ⟶ 50:
* ''Jesus Living in Mary: Handbook of the Spirituality of St. Louis de Montfort''. Chapter: [http://www.ewtn.com/library/Montfort/Handbook/Incult.htm "Inculturation"]
* [http://www.adoremus.org/1096-Beall.html Translation and Inculturation in the Catholic Church] {{Webarchive|url=https://web.archive.org/web/20130207135913/http://www.adoremus.org/1096-Beall.html |date=2013-02-07 }} by Stephen M. Beall
[[Kategori:Doktrin dan teologi Katolik]]
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