Inkulturasi (Katolik): Perbedaan antara revisi

'''Inkulturasi''' adalah sebuah istilah yang digunakan di dalam paham [[Kristiani]], terutama dalam [[Gereja Katolik Roma]], yang merujuk pada adaptasi dari ajaran-ajaran [[Gereja]] pada saat diajukan pada kebudayaan-kebudayaan non-Kristiani, dan untuk memengaruhi kebudayaan-kebudayaan tersebut pada evolusi ajaran-ajaran gereja.

Kehidupan bersama antara paham Kristiani dan kebudayaan lain dimulai semenjak masa kerasulan. [[Yesus]] memerintahkan murid-muridnya untuk menyebarkan ajaran-Nya hingga ke ujung bumi ([[Injil Markus]] 28:28; 16; 15) sebelum kenaikan-Nya ke [[surga]] namun tidak memberi tahu bagaimana caranya.<ref>Franzen Kirchengeschichte, 18</ref> PidatoKhotbah Santo[[Rasul Paulus]] kepada orang-orang [[Yunani]] di Aeropagushadapan majelis [[Areopagus]] di [[Athena (kota)|Athena]] (Kitab [[Kisah Para Rasul]] 17:22-33) bisa dianggap sebagai usaha inkulturasi yang pertama. Pidato itu tidak diterima dengan baik, menurut ayat 32: "Ketika mereka mendengar tentang kebangkitan orang mati, maka ada yang mengejek."<ref>(ESV)</ref> Pada atau sekitar tahun 50, para rasul bertemybertemu dalam [[Konsili]] Gereja pertama, [[Konsili Yerusalem]], untuk menentukan apakah akan menyertakan orang-orang non-Yahudi dan memadukan kebudayaan orang-orang tersebut.<ref name="McManners37">McManners, ''Oxford Illustrated History of Christianity'' (2002), p. 37, Chapter 1 The Early Christian Community subsection entitled "Rome", quote: "In Acts 15 scripture recorded the apostles meeting in synod to reach a common policy about the Gentile mission."</ref><ref name="McManners371">McManners, ''Oxford Illustrated History of Christianity'' (2002), pp. 37–8, Chapter 1 The Early Christian Community subsection entitled "Rome", quote: "The 'synod' or, in Latin, 'council' (the modern distinction making a synod something less than a council was unknown in antiquity) became an indispensable way of keeping a common mind, and helped to keep maverick individuals from centrifugal tendencies. During the third century synodal government became so developed that synods used to meet not merely at times of crisis but on a regular basis every year, normally between Easter and Pentecost."</ref> Di [[Konsili Yerusalem]] ini diresmikan bahwa orang-orang [[Yahudi]] dan non-Yahudi bisa diterima sebagai umat Kristiani.

Konflik-konflik kebudayaan antara umat Kristiani [[Yahudi]] dan umat Kristiani non-Yahudi terus berlangsung hingga agama Kristen masuk ke dalam kebudayaan Yunani-Romawi.<ref>Franzen,319</ref> Inkulturasi yang sama terjadi ketika [[Kekaisaran Romawi]] berakhir dan kebudayaan-kebudayaan [[Jermanik]] dan [[Abad Pertengahan]] menjadi dominan - sebuah proses yang memakan waktu berabad-abad.<ref>Franzen 319</ref> Para pelaksana pertama dari inkulturasi ini dalam sejarah penyebaran Injil diantaranya adalah Santo [[Patrick (santo)|Patrick]] di [[Irlandia]] dan Santo [[Siril dan Metodius]] bagi orang-orang [[Bangsa Slavia|Slavia]] di [[Eropa Timur]]. Setelah terjadinya skisma tahun 1054, pengaruh [[Gereja Katolik Roma]] sebagian besar hanya terbatas pada bagian barat Benua [[Eropa]]. Telah terjadi berbagai usaha yang gagal untuk memperluas ruang lingkup pengaruhnya terhadap kebudayaan-kebudayaan [[Timur Tengah]] (melalui [[Perang Salib]]) dan terhadap Kekaisaran [[Ritus Latin|Latin]] di [[Konstantinopel]] (1204-1261). [[Reformasi Protestan]] menyebabkan perpecahan di dalam Gereja Barat. Namun, di saat yang sama, penemuan-penemuan penjelajah [[Spanyol]] dan [[Portugis]] akan [[Benua Amerika]], [[Asia]] dan [[Afrika]] memperluas hubungan dengan berbagai kebudayaan dan peradaban yang lain.<ref>Franzen 321</ref>

The [[JesuitMatteo Ricci]]s adalah seorang [[Matteo RicciYesuit]], [[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>

=== 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> name="Duffy 241<"/ref>

=== Benedict XV and Pius XI ===

WhileSaat [[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.

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>

* "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>

* [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