Professional Documents
Culture Documents
Nearly everyone in ministry these days is aware of the complex tapestry of cultures that forms
the backdrop to how we operate in our parishes, schools, and agencies. A multicultural setting is
not something new in the Catholic Church.
Ministering in central Kenya specifically, one will realize the various diversity of cultures and
ethnic groups. According to John Oucho, the African population of Kenya consists of 42 tribes
who cherish their own values even when lumped into larger ethnic groups, which colonial
administration invented.1 Most of these tribes are distributed in the central Kenya with the
largest number being composed of the Bantus. The being of these ethnic groups in a parish
poses some challenges in ministry. Paul VI says, called to announce the Good News about
Jesus in every place and language on earth, the church has recognized that the Holy Spirit has
planted Seed of the word in every culture. 2 It is the task of missionaries and evangelizers
everywhere to nurture those seeds and bring to fruition in the light of Christian teaching. As a
church, our cultural diversity embodies the still unfolding story of the incarnation in every
language and culture of the world for the last two thousand years.
In this paper we shall seek to understand the meaning of culture, ethnicity, the parish and
ministry. We will also look at some of these challenges when ministering in these parishes
1 John O. Oucho, Undercurrents of Ethnic Conflicts In Kenya (Leiden: Koninklijke Brill NV,
2002), p. 38.
2 Paul VI, Apostolic Exhortation Evangelii nuntiandi (8 December 1975), 24: AAS 69 (1976),
711-761. No. 53.
where we have different ethnic groups with different cultures, and some of the recommended
solutions to these challenges.
1.1. Ministry
According to Kathleen A. Cahalan,
Ministry is leading disciples through the practices of teaching, preaching, worship, pastoral care,
social ministry, and administration ; for the sake of discipleship lived in relationship to Gods
mission; as a public act discernable in word, deed, and symbol: on behalf of a Christian
community; as a gift received through faith, baptism, charism, and vocation that is acknowledged
by the community in rituals of commissioning, installation, and ordination; and as a practice that
exists within a diverse array of ecclesial contexts, roles, and relationships.3
Kathleen continues to explain her definition by adding that when we talk of ministry as leading
of the disciples, we think of those who took up the challenge of continuing Jesus ministry, the
apostles who founded and organized communities in the Roman Empire, who preached and
taught the faith, as leaders.4 The practice of the ministry of teaching, preaching, worship,
3 Kathleen A. Cahalan, Introducing the Practice of Ministry (Minnesota: Collegeville, 2010), p.
55.
4 Ibid., p. 57.
pastoral care, social ministry and administration involves learning to follow in the way of Christ
and teaching it through evangelization and catechesis and preaching the word of God in the
scriptures. As worship, ministry means joining together with Christ in Praise and thanksgiving.
Pastoral care arises from the call to practice neighbor love and forgiveness of self and others,
while social ministry arises from the call to be a prophetic neighbor. As administration, ministry
involves tending the goods of the earth and all creation. Ministers lead by administering and
governing the communitys resources, which arises from the demands of stewardship.
1.2. Culture
Allan G. Johnson defines Culture as, the accumulated store of symbols, ideas, and material
products associated with a social system, whether it be an entire society or a family. 5 To be
human is to be part of a culture. Humans are social beings born into groups where they live and
struggle to survive. Every human group, because of its culture, has a specific form of
communication: spoken, written, and acted out through gestures. Each individual is shaped by
culture and in turn shapes culture. Every culture has continuity and yet changes. Kenneth
McGuire adds that, culture provides tool kits or the different skills that enable people to
organize their experience and cope with their environment.6
5 Allan G. Johnson, The Blackwell Dictionary of Sociology, Second Edition (Malden, MA:
Blackwell Publishers, Inc., 2000), p. 73.
Kenneth continues to say, culture includes concepts of space, time, values and beliefs. Each
culture is an interpretative framework for making sense of the reality of the experiences of life.
Each person in any given culture is uniquely different, even from others of the same culture, but
they associate with each other and share certain self-identities: they take these associations and
identities with them wherever they go.7
1.3. Ethnicity
According to Thomas Hylland Eriksen, Ethnicity is an aspect of social relationship between
agents who consider themselves as culturally distinctive from members of other groups with
whom they have a minimum of regular interaction. 8 According to this definition, ethnicity
denotes both the self-consciousness of belonging to an ethnic group and the dynamic process
that structures, and is structured by, ethnic groups in social interaction with one another. Adding
to this, Jack David Eller says that, ethnicity is, thus, subjective, even while it is based on, refers
to, or invokes objective or shared cultural or historical marker.9 No ethnic group treats all
aspects of its culture or history as markers of its identity: for any group, some elements of its
culture will be the same as those of another group, thus defeating the purpose of distinguishing
7Ibid., p. 27.
it from another group. Any part, no matter how small, of a groups trait list can make a perfectly
adequate ethnic marker.10
diocese of Nairobi are occupied with people from all over the country for the obvious economic
purposes. Nairobi, being the capital city of Kenya, attracts many people from different cultures
and ethnic groups. The coming of these people to Nairobi does not mean that they forget the
culture from their villages where they come from.
The presence of these new people is also witnessed in the churches in Nairobi and the churches
surrounding Nairobi area. This poses a challenge in the field of ministering because the
ministers have the duty of incorporating all into the reception of the Gospel message. To do this,
ministers need to become aware of the challenges in their ministry so that they can find suitable
solutions for them. The challenges include; Cultural diversity, language barriers, disunity among
Christians, Cultural rigidity and also challenges in leadership.
Cultural diversity may be understood both as a challenge and as a strong point in regard to
ministry in multicultural parishes. Parishes with different groups of people including the young,
the youths, the adults and the aged can be considered as an ideal Christian community. But each
group has its own culture depending of their family background, race and even tribe. Different
11Leo F. Parvis, Understanding Cultural Diversity in Today's Complex World (Minneapolis:
Embrace Publications and Consulting, LLC, 2005), p. 56.
from the general norms of each culture, there are specific values that go with the groups. Each
group seem to have its own culture different from the other.
In multicultural parishes where we have diversity of these cultures, a well prepared homily in a
liturgical celebration may very well suit the adults, but be very much out of context to the
children and the youths. Another homily may be suitable too to the youths but irrelevant to the
adults and the aged. These are some of the challenges which the ministers endure during their
ministry.
proven. Science has taken the place of religion and the young people are the receivers of all this.
This makes it so hard for them to be evangelized.
1.
2.
3.
4.
This being the case then, we come to understand that language is one of the most important tool
in the parish ministry. The challenge comes in when the minister is not conversant with the
languages of the members of the congregation, or the members of the congregation themselves
are unable to pass information to the other due to lack of understanding amongst themselves.
In the Arch-Diocese of Nairobi, this is very evident since the congregations in the parishes are
composed of people from different parts of the country and each of these people have their
languages different from others. Since Nairobi is a metropolitan, there are Christians from all
over the country who have relocated to Nairobi from their home areas due to economic
purposes. These people become followers of the churches close to where they are living. The
aim of the minister as well as of the Christians is to feel at home at any place of worship. The
receptivity of the gospel message is far much effective if it is communicated in ones mother
tongue. Since the minister is not conversant with all the 42 tongues of the 42 tribes we have in
Kenya, then it becomes difficult to effectively pass the Gospel message to all people.
12 Michael G. Clyne, Dynamics of Language Contact: English and Immigrant Languages (New
York: Cambridge University Press, 2003), p. 2.
Karen Sue Smith insists that with language barrier, liturgy loses its meaning. This is because,
liturgy becomes a ritual that could be heard but not understood, it readily suggests separate
world into which the people could enter only through the mediation of one of the languages
practitioner.13
line of thought which may be different from another ethnic group. This may affect their unity in
the church leading disharmony and conflicts. The ministers as shepherds to the whole flock, are
expected to bring harmony amongst all the members of the Christian family notwithstanding
these cultures that make them have so many diverging ideas. This is a great challenge in the
ministry.
Our generation is not exempt from this challenge. This theological problem of culture has
grown even more acute in our time. Catholic Christians undergo some catechetical instructions
15 Jay Rumney, Herbert Spencer's Sociology: A Study in the History of Social Theory, to which
is Appended a Bibliography of Spencer and His Work Descriptive sociology (London:
Transaction Publishers, 1965), p. 37.
16 Michael Conners and Michael E. Corners, Inculturated Pastoral Planning: The U.S.
Hispanic Experience (Rome: Gregorian Biblical Bookshop, 2001), p. 2.
from the pre-catechumenate, through catechumenate instructions and then the post
catechumenate instructions. In this process one is considered to be fully integrated in the
catholic faith. But surprisingly, in the African heritage you still find that most of these Christians
even after their teaching, still hold on to their traditional African cultural practices, some of
which are contrary to the Gospel Message. Some scholar put in some arguments, like for
example, George F. Pickens, quoting from Philip Turner argues that instead of the
conservative, legalistic and pragmatic theology of most African Christians being reflective of
their Westernization, they rather describe a form of Christianity which fits easily with the many
(though not all) aspects of traditional cultures of Africa and which can with justice be called
adapted or even indigenous.17 While this in itself may be a positive thing, mostly the tendency
becomes the substitution of Christianity with the traditional beliefs because that is what seems
to give the desired results and with immediacy. The Christians are no longer patient they want
immediate gratification. This leads them to witchcraft sorcerers and fortune-tellers. If you go
round the roads of Nairobi, you find all over advertisements of witches put all over.
The ministers to these areas find it difficult to convince people on the dependence on Gods
providence and the persistence in prayer. The Christians have not been able to let go the
traditional beliefs which are at times misleading and are mostly done out of bad faith.
their duties. They need to have knowledge of many languages. Inter-generational diversity is
increasingly becoming a challenge as younger generations interact with the church differently
from their parents and grandparents. Young adults are bringing new questions and long for
deeper understanding of liturgy. Martha R. Jewell observes that one of the challenges facing
pastoral leaders is the creation of a welcoming community in the mega-parishes that are being
created, and among people of different language and cultural backgrounds.18
Another challenge that pastoral leaders face is that of ensuring the rubrics are followed in
liturgical services. You find that due to the multiculturalism of the town parishes and the
existence of different ethnic groups, there is the tendency to want to integrate their cultures with
the Christian practice in order to make it live. But George Anthony Kelly warns that,
The thrust in our time for multicultural meaning in liturgical practice often comes out of
evangelistic protestant sources and weak doctrinal tradition, or out of a liberation
theology which proposes salvation in the social order, not in the kingdom Christ
preached. These movements reinforce the modern tendency toward individualism,
subjectivism and egalitarianism which de-solemnizes worship by turning the accent from
worship of God to emotional satisfaction for allegedly alienated or fragmented cultural
groups.19
18 Martha R. Jewell, Preparing Lay Parish Leaders for the 21st Century, (Washington DC:
ProQuest, 2009), p. 35.
The other reaction is to cover over difference with a rhetoric of what Schreiter explains that,
we are all brothers and sisters in Christ. Difference doesnt make any difference in our
parish.21 This is important because, despite efforts to ignore cultural difference, it is the
difference to which we are continually drawn in interaction. Difference in accent, clothing, and
social patterns are too salient to be ignored. Sometimes that difference leads to stereotyping and
prejudice, making generalizations about others. Sometimes it leads to outright hostility.
21 Ibid.,
Guided by this insight then, the ministers in the multicultural and ethnic parishes need to come
up with ways to ensure that the Gospel message reaches all people and that proper integration of
22 Pope Paul VI, Apostolic Exhortation: On Evangelization in the Modern World Evangelii
Nuntiandi, (8th December 1975): AAS 68 (1976) 711-761. No. 54.
23 Pontifical Council for Culture, Towards a Pastoral Approach to Culture, 20 May 1982, AAS
74 (1982) 683-688. No. 1.
religion and culture is achieved. This can be done in the following ways; respect for cultural
difference, inculturation, and also holding pastoral symposiums and seminars for pastoral
leaders.
acceptance of difference, in which one comes to accept that cultural difference will not
be going away, and that one must find other ways to deal with it than denial, defense, or
minimization.
adaptation to difference, in which one begins to change as a result of the interaction in
intercultural relationship.
All this requires an interaction and growing relationship that do not brush difference aside, but
engage it directly and frequently. The interaction and growing relationships needs to be nurtured
from the early stages of development, from childhood to adulthood. This enables the children
and the youth to grow with the awareness of the existence of other cultures and thus they should
be able to respect each of these cultures as unique just as the culture from which each has come
from is unique.
3.2. Inculturation
John Paul II emphasized on the importance of evangelization of cultures and the inculturation of
the Gospel. According to him, these two go hand in hand, in a reciprocal relationship which
presupposes constant discernment in the light of the Gospel, to facilitate the identification of
values and counter-values in a given culture, so as to build on the former and vigorously combat
the latter.25 John Paul II also says that,
Through inculturation the Church makes the Gospel incarnate in different cultures and at
the same time introduces peoples, together with their cultures, into her own community.
She transmits to them her own values, at the same time taking the good elements that
already exist in them and renewing them from within. Through inculturation the Church,
25 John Paul II, Post-Synodal Apostolic Exhortation Pastores dabo vobis (25 March 1992),
March 25, 1992: AAS 84 (1992) 657-804. No.55.
for her part, becomes a more intelligible sign of what she is, and a more effective
instrument of mission.26
In Africa, we have a rich cultural heritage which if tapped and integrated with the pastoral
activities of the church, could be very enriching. Through the various cultural ways of passing
on their wisdom, this could be incorporated with the Gospel message to bring more
understanding. For instance, among the Agikuyu community, which constitutes of the highest
number in the archdiocese of Nairobi, Oral literature forms an important part of the culture of
the Agikuyu people. Its chief purpose was to transmit knowledge and therefore each genre of
oral literature teaches a specific aspect of Gikuyu life. Riddles, for example, teach the
characteristics of natural things like the plants and animals, and proverbs contain the wisdom of
the people and express the morals and ethics of society. This wisdom teaching could be
integrated with the moral teachings of the Bible which will not only create a clear
understanding, but also the people will have something to associate themselves with.
Seminars to provide training to increase the linguistic and cultural competence of parish
ministers are indispensable while ministering to multicultural parishes, since new groups will
always emerge. Clerical and lay, Paid and Volunteer, men and women, at a minimum, all these
people should have basic skills for intercultural communication. Even better would be a cultural
immersion experience in a program designed to surface ones own cultural assumptions from
the perspective of the other. Such experiences ant training should be integrated into the
curriculum in seminaries, and formation programs for the lay ministry, and the religious life.
In leadership also, there should be creation of pathways to leadership in the ministry for the
underrepresented ethnic groups. This gives them a sense of belonging and a feeling that that
they are not left out.
The leaders should strive to come up with a parish pastoral plan that describes the cultural,
linguistic and socioeconomic diversity of catholic faithful living within the parish boundaries,
identify the fundamental and urgent pastoral needs in the community, prioritize pastoral action
according to the most pressing needs and the ability of the parish community to respond to
them, and also foster the development of leadership skills and ministerial responsibility in every
segment of the parish population.
Conclusion
Pastoral approach to culture in its many forms has no other aim than to help the Church to fulfil
its mission of proclaiming the Gospel. Engaging in certain practices together creates solidarity
in a group and indicates belonging. Incorporating customs of a group into parish life and urging
all cultural groups in a parish to participate is an important kind of community builder.
Any plan to enhance intercultural communication must begin with a commitment to build and
sustain relationships. Majority culture Americans tend to be very goal-oriented. They like to
reduce a challenge to a problem which can be solved. Intercultural communication is not
something we achieve once and for all, and then move on to something else. Collective-minded
cultures have a stronger sense of relationship as an end in itself than do individualist cultures,
which tend to be more utilitarian in their relationships, seeing relationships as a means to an
end. This must be kept in mind as programs are developed to enhance intercultural
communication. Partnering among groups is not a short-term relationship to reach a goal, only
then to be abandoned.
Faced by the changing nature of our time, with the full force of the Word of God, the inspiration
of the whole of Christian living, is helping man to overcome the drama of atheistic humanism
and to create a new humanism capable of giving birth, throughout the world, to cultures
transformed by the prodigious newness of Christ who became man so that man might become
God, renew himself in the image of his Creator, and put on a new nature. Christ renews all
cultures through the creative power of the Holy Spirit, the infinite source of beauty, love and
truth.
Bibliography
Bible
The African Bible, Nairobi: Paulines Publications Africa, 1999.
Church Documents
Pontifical Council for Culture, Towards a Pastoral Approach to Culture, 20 May 1982, AAS 74
(1982) 683-688.
The Catechism of the Catholic Church, Nairobi: Paulines Publication Africa, 1995.
Papal Documents
John Paul II, Post-Synodal Apostolic Exhortation Pastores dabo vobis (25 March 1992), 25:
AAS 84 (1992), 657-804.
John Paul II, Encyclical Letter Redemptoris Missio (December 7, 1990), 7: AAS 83 (1991),
255-256.
Pope Paul VI, Apostolic Exhortation: On Evangelization in the Modern World Evangelii
Nuntiandi, (8th December 1975): 8: AAS 68 (1976), 711-761.
Books
Cahalan, Kathleen A., Introducing the Practice of Ministry, Minnesota: Collegeville, 2010.
Conners, Michael and Michael E. Corners, Inculturated Pastoral Planning: The U.S. Hispanic
Experience, Rome: Gregorian Biblical Bookshop, 2001.
Clyne, Michael G., Dynamics of Language Contact: English and Immigrant Languages, New
York: Cambridge University Press, 2003.
Eller, Jack David, From Culture to Ethnicity to Conflict: An Anthropological Perspective on
International Ethnic Conflict, Michigan: The University of Michigan Press, 1999.
Elmer, Duane, Cross-Cultural Conflict: Building Relationships for Effective Ministry, Madison:
InterVarsity Press, 1993.
Eriksen, Thomas Hylland, Ethnicity and Nationalism: Anthropological Perspectives,
Chippenham: Chase publishing services, 1993.
Jewell, Martha R., Preparing Lay Parish Leaders for the 21st Century, Washington DC:
ProQuest, 2009.
Johnson, Allan G. The Blackwell Dictionary of Sociology, Second Edition, Malden, MA:
Blackwell Publishers, Inc., 2000.
Kelly, George Anthony A Pastor's Challenge: Parish Leadership in an Age of Division, Doubt,
and Spiritual Hunger, Huntington: Our Sunday Visitor Publishing, 1994.
McGuire, Kenneth, Eduardo C. Fernndez and Anne Hansen, Culture-Sensitive Ministry:
Helpful Strategies for Pastoral Ministers, New York: Paulist Press, 2010.
Oucho, John O., Undercurrents of Ethnic Conflicts In Kenya, Leiden: Koninklijke Brill NV,
2002.
Parvis, Leo F., Understanding Cultural Diversity in Today's Complex World, Minneapolis:
Embrace Publications and Consulting, LLC, 2005.
Pickens, George F., African Christian God-talk: Matthew Ajuoga's Johera Narrative, Maryland:
University press of America, Inc., 2004.
Rumney, Jay, Herbert Spencer's Sociology: A Study in the History of Social Theory, to which is
Appended a Bibliography of Spencer and His Work Descriptive sociology, London: Transaction
Publishers, 1965.
Smith, Karen Sue Priesthood in the Modern World: A Reader, New York: Sheed and Ward,
1999.
Internet Sources
Schreiter, C. "Just what do we want? Ministry in a multicultural world." New Theology
Review 13, no. 1 (2013).
Table of Contents
Introduction1
CHAPTER I: UNDERSTANDING OF CONCEPTS....................................................................2
1.1.Ministry....................................................................................................................................2
1.2.Culture......................................................................................................................................3
1.3.Ethnicity...................................................................................................................................4
CHAPTER II: CHALLENGES FACED IN MINISTERING TO MULTICULTURAL AND
ETHNIC PARISHES......................................................................................................................5
2.1. Cultural Diversity....................................................................................................................6
2.1.1. Children and Young Adults..................................................................................................6
2.1.2. The Adults and the Aged......................................................................................................7
2.2. Language Barriers...................................................................................................................8
2.3. Disunity among Christians......................................................................................................9
2.4. Cultural Rigidity....................................................................................................................10
2.4. The Leadership Challenge.....................................................................................................12
2.5. Group Ignorance....................................................................................................................13
CHAPTER III: THE WAY FORWARD TO THE MULTICULTURAL AND ETHNIC
PARISHES PASTORAL MINISTRY..........................................................................................14
3.1. Respect for Cultural Differences...........................................................................................15
3.2. Inculturation..........................................................................................................................16