Good evening!

It is a great honor and joy for me to be here and to greet you in the name of Pope Benedict XVI. To those visiting Taiwan, welcome! Fr. Anscar J. Chupungco O.S.B. has written extensively about inculturation. It is good that he is here to share his insights over the next days.

Inculturation takes different forms: "formal correspondence", "creative assimilation", "organic progression", "dynamic equivalence".

Recently, during the Indonesian Bishops' ad limina visit, the President of the Indonesian Bishops Conference, Bishop Martinus Dogma Situmorang of Padang, asked the Holy See to leave local churches "more space to be themselves". In other words, he asked the Holy See to allow for greater inculturation, especially in the area of liturgy.

Deep feelings are being expressed.

There is creative tension in the air.

Let us step back for a moment and look at some sources.

As you know, "after Pope John XXIII announced the Vatican Council II, a preparatory commission on the liturgy was established on June 6, 1960. […] Most of the members and consultors [of the preparatory commission] were scholars who knew their liturgical history. They admired the noble simplicity and sobriety of the original Roman liturgy" ("Forty Years of Progress and Tradition", Anscar J. Chupungco, O.S.B., p. 5). They felt a need to retrieve this original simplicity of the Roman liturgy.

The Second Vatican Council's Constitution on the Sacred Liturgy Sacrosanctum concilium (December 4, 1963) 23 says: "In order that healthy tradition can be preserved while yet allowing room for legitimate development, thorough investigation - theological, historical, and pastoral - of the individual parts of the liturgy up for revision is always to be the first step. The general laws regarding the structure and intention of the liturgy should also be taken into account, as well as the experience stemming from more recent liturgical renewal and from the special concessions that have, from time to time, been granted. Finally, changes should not be made unless a real and proven need of the Church requires them, and care should be taken to see that new forms grow in some way organically out of the forms already existing. As far as possible, moreover, marked differences between the rites found in neighboring places should be avoided."

"The investigation should be theological and historical, in order to determine liturgical tradition. It should be pastoral, in order to open the door to inculturation. The phrase 'sound tradition and legitimate progress' adequately describes the thrust of the Liturgy Constitution. The phrase also lays down the foundations of liturgical inculturation. In fact, inculturation does not create new liturgical rites apart from the Roman rite. What inculturation aims to achieve is to dynamically translate the Roman liturgy into the culture of local churches. The sound tradition of the Roman liturgy is the basis of legitimate progress that inculturation seeks to achieve" ("Forty Years of Progress and Tradition", Anscar J. Chupungco, O.S.B., p. 5).

We can see this process in the Church's funeral rites.

The Preparatory Commission gave great attention to the revision of funeral rites. To quote Father Chapungco: "Before presenting its recommendations it made a judicious evaluation of the rite being used before the conciliar reform. Among other things it underlined the following points. First, 'the concept of death that emerges from the formularies does not bring out the doctrine of hope held by the Church on Christian death.' Second, 'some elements, particularly the responses and readings, are too frightful and distressing.' And third, 'the faithful present during the rite are not mentioned in the prayer of the church.' […] To correct the[se] defects, the preparatory commission proposed the following points. First, 'the funeral rites should have more texts that speak of the paschal meaning of Christian death.' Second, there should be 'greater variety of Mass formularies, especially the readings, for the increment of faith.' Third, 'the active participation of the faithful should be fostered through suitable means.' And fourth, 'the funeral customs among various peoples, especially in the missions, should be respected and introduced into the Christian rite, as long as they are not superstitious'" (Liturgical Inculturation: Sacramentals, Religiosity and Catechesis, Anscar J. Chupungco [The Liturgical Press, Collegeville, Minnesota, 1992], p. 73-74).

As we know, Sacrosanctum concilium 81 incorporates these suggestions: "The funeral rites should express more clearly the paschal character of Christian death, and should correspond more closely to the circumstances and traditions of individual parts of the world. This also applies to the question of liturgical color."

Fr. Chapungco writes: "Color scheme is an important ingredient of culture, but the council did not wish to focus all its attention on it. We should not forget that native funeral rites have other, more significant elements, like the plan of celebration and the various ritual gestures and symbols that accompany the rite" (Liturgical Inculturation, p. 74).

So, according to the Constitution on the Liturgy, "the funeral rite should express the paschal character of Christian death, and…it should be adapted to the funeral traditions of various regions" (Liturgical Inculturation, p. 74). One aspect should not take precedence over the other. The paschal dimension should not cancel local traditions regarding grief and mourning, nor should local traditions override the paschal dimension of the Catholic funeral rites, with its sense of hope in the resurrection and trust in God's love and mercy (cfr. Liturgical Inculturation, p. 74). There are two complementary dimensions: one dimension is universality (the requirements of the typical editions and official documents); the other dimension is particularity (local cultural patterns). Your discussions this week will bring these dimensions closer together, hopefully in harmony and not in conflict, despite the creative tension these two aspects may produce.

One last thing.

As you may have heard, a few days ago, on 27 September 2011, Pope Benedict XVI published an Apostolic Letter, in the form of a motu proprio, entitled Quaerit semper, which removes some duties from the Congregation for Divine Worship and the Discipline of the Sacraments.

In order to understand the pope's reasons for this decision, one passage from the motu proprio can be highlighted; it reads: "In the current circumstances it seemed fitting that the Congregation for Divine Worship and the Discipline of the Sacraments should dedicate itself chiefly to giving fresh impetus to promoting sacred liturgy in the Church, in keeping with the renewal promoted by Vatican Council II through the Constitution 'Sacrosanctum Concilium'."

The Congregation for Divine Worship and the Discipline of the Sacraments must, therefore, devote itself exclusively to "giving fresh impetus" to the promotion of the liturgy. Pope Benedict XVI, throughout his pontificate, has had a special love for the liturgy. He has been insisting on a proper implementation of Sacrosanctum concilium. During the years immediately following the Council, and even today, certain things are being done which are not in conformity with the Council's teaching. An idea which the pope frequently proposes is that of creating a new, clear and vigorous liturgical movement throughout the Church in order to create awareness of the importance of an appropriate celebration of the liturgy, and to prevent cases of abuse.

The Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, Cardinal Antonio Canizares, has said: "What I believe is absolutely necessary and urgently needed, in accordance with the Pope's wishes, is to give life to a new, clear and energetic liturgical movement throughout the entire Church. Because as Benedict XVI explained in the first volume of his Opera Omnia, it is the relationship with the liturgy that determines the destiny of faith and the Church. Christ is present in the Church through the Sacraments. God is the subject of the liturgy, not us. The liturgy is not a human action but an action carried out by God" ("Intervista al cardinale Antonio Canizares" by Andrea Tornielli in il Giornale, 24 December 2010).

Over these next days, you will be discussing "The Funeral and Its Inculturation". For the faithful - especially those grieving the loss of a loved one - the funeral is a delicate moment. I hope that your deliberations these days will lead people to deeper awareness of the Lord's love and mercy as the Church commends the soul of the deceased to God.