Liturgical inculturation or liberation? A qualitative exploration of major themes in liturgical reform in South Africa

Abstract

In this article, the notion of liturgical inculturation is revisited in the light of qualitative liturgical research conducted in local faith communities as well as with church leaders in South Africa regarding liturgical reform over recent decades. Two central themes were identified as representing important changes that occurred and are still occurring in the liturgy in South Africa roughly since Vatican II and the promulgation of Sacrosanctum Concilium. They are referred to here as ‘the language of women’ and ‘the language of justice’. The concept of liturgical inculturation is revisited in the light of the ways in which these two ‘languages’ function and functioned in the liturgies of churches in South Africa. In conclusion, an argument is advanced for a more comprehensive understanding of the notion of liturgical inculturation in order to assist the liturgy to regain its prophetic voice in South Africa today.

“Lest We Forget”: A Postapartheid Perspective on Remembering in Liturgy for Healing and Justice

“…Wepener (2014, p. 1) concludes an explorative article on liturgical inculturation by advancing an argument for a “more comprehensive understanding of the notion of liturgical inculturation in order to assist the liturgy to regain its prophetic voice in South Africa today.” He argues that, especially in the South African context, liturgical inculturation should serve simultaneously as liberation and inculturation (Wepener, 2014, p. 7). Important to this argument, Wepener (2014, pp.…”

“…Wepener (2014, p. 1) concludes an explorative article on liturgical inculturation by advancing an argument for a “more comprehensive understanding of the notion of liturgical inculturation in order to assist the liturgy to regain its prophetic voice in South Africa today.” He argues that, especially in the South African context, liturgical inculturation should serve simultaneously as liberation and inculturation (Wepener, 2014, p. 7). Important to this argument, Wepener (2014, pp. 7–8) writes: “Liturgical inculturation that goes deeper than merely so-called cultural aspects—such as liturgical dress or Eucharistic elements—and that truly engages with an African worldview of the spirit world will result in an inculturated liturgy that is empowering for those who participate in it.” What is of importance here is the term “an African worldview” because, as was briefly mentioned in the above sections, the notion of remembering and “lest we forget” that the British Commonwealth has associated with Remembrance Day could be applied to the South African postapartheid context as well.…”

All things bright and beautiful

“…Much has been written on the intersection(s) of culture and tradition (cf. Barnard 2010;Barnard, Cilliers & Wepener 2014;Chupungco 1982Chupungco & 1992Lutheran World Federation 1996& 1998Scott, Van Wyk & Wepener 2019;Scott & Wepener 2017;Tisdale 2008;Wepener 2007Wepener , 2009Wepener & 2014. In lieu of Berry's concern above of learning from culture, there ought to be a criticalreciprocal interaction between cult and culture that creates a new entity (cf.…”