PASTORAL MINISTRY IN 21st CENTURY


PASTORAL MINISTRY IN 21st CENTURY:
An interplay of Culture and Christianity

            Fr Paul Lelen Haokip
            Christianity had its roots in Jewish society, but can all those cultural shades as found in the Bible be crudely transplanted in an indigenous society? An effective pastoral ministry begins with awareness of the major perspectives, keeping aside individual petty hitches and niches. Berkley (2004) writes, “People stress us! Pastors don’t stress primarily because computers break down or earthquakes rattle the rafters. The most significant stressors for pastors spring from the conflicts, crises, and connivances of ordinary human beings” (p. 64).
TROUBLES OR OPPORTUNITIES
            To pronounce something, a situation, a person as a trouble or an opportunity depends on from which perspective one views. In “Never Grow Tired,” Archbishop Thomas Menamparampil (2008) observed, “The one who can give us many troubles can give us mighty help as well. A person of many abilities, who is capable of independent thought, is inclined to be assertive and vocal” (p. 27). The author continues to pronounce that “very often originality of thought, creativity, and special gifts seeking to express themselves, become the occasions for difficulty in inter-personal relationships”. This kind of conflict can arise when a pastor goes to ministry with rigid forms of administration and management learnt from books or taught at classrooms. Sometimes, even cultural ethos and indigenous practices of indigenous people could be conceived as a threat or hindrance. With deeper reflection and open mindedness, these ‘threats or hindrances’ can be occasions for creativity and maturity. One should set out to learn from others than test one’s preconceived principles. The art of connecting self with others, culture with Catholicism, knowledge with practice remain areas for exploration towards effective pastoral ministry.
PRACTICAL CONCERNS  
            Addressing basic concerns of people like health, wellbeing, culture, education, etc., can be an effective interaction with people. A pastor cannot treat every parishioner in the same manner as each one has a different cultural background, personal issues, psychological stability and religious conviction. To accept others as they are, than with a ‘measure for all’ attitude would add competency in dealing diverse pastoral situations. The self-feeling that ‘I know all and I don’t need to learn anymore’ is one big crippling self-defeating disease that needs diagnostic treatment.
CULTURE TO EFFECTIVE MINISTRY
            The best way to find people is to find them where they are, not where you expect them to be. For this, a pastor could use local images, myths, practices, idioms, similes, metaphors, proverbs and cultural practices to drive home gospel message for relevant and effective pastoral ministry. Jesus stands out as example par excellence in his use of local practices to initiative his message: washing of feet as a sign of humility and service (Jn. 13:1-17), parable of the good shepherd (Jn. 10:1-18), use of local bread and wine to indicate the sacrifice of his body and blood (Mtt. 26:20-30; Mk. 14:17-26; Jn. 13:21-30), command to go and show themselves to the priests (Lk. 17:14), etc. Respecting local ethos and consequently evolving new reflections from and for people was the pastoral plan of Jesus. Menamparampil succinctly pointed out “Jesus had a firm grip on his audience and stirred wonder and admiration in his hearers, because, while his words had an immediate relevance, they addressed the central concerns of humanity” (2008, p. 138) within that given cultural milieu.
            Ardent observation of ancient practices of indigenous societies can bring about appreciating their culture to interpret Christianity in a new pastoral approach. Experiences of the past and present day can absorb each other for a relevant pastoral ministry. Rather than having ‘ready-made answers’, asking ‘Relevant Questions’ of indigenous culture and Christianity could integrate traditional wisdom with biblical practices. Revisiting one’s cultural roots, relishing those rich indigenous heritages, prudent integration with Christianity could make liturgy a time for lively enrichment. Alertness and openness to indigenous experiences of God serve as foundational base to blossom Christianity and enliven pastoral ministry.
CHRISTIANITY: A BOON OR A BANE
To a great extent, with the implantation of Western Christianity, there is an alienation from one’s cultural roots, cultural practices; even abhorrence of the olden day’s practices of our ancestors. Some traditional astuteness has faded. Every indigenous ritual, customary practice performed was a theologically oriented interaction for the performer, witnesses and attendees. In indigenous settings, all signs and symbols were gathered from elements of nature for healing and posterity. Even if we do not accept all of indigenous practices, we can sure adapt some concepts and rituals to augment Christianity. This would be worshipping God in one’s own language, culture and understanding. This approach would gradually enrich the imported alien Western Christianity. The question today is “Can the indigenous people be Christians without being too much influenced by Western Christianity?” The rediscovery of one’s traditional worldview of life is the need of the hour. The rich indigenous heritage handed down through custom and culture can be reinvented, rediscovered, relived and adapted to Christian culture.
            Pope Francis (2015) states, “Culture is more than what we have inherited from the past; it is also, and above all, a living, dynamic and participatory present reality, which cannot be excluded as we rethink the relationship between human beings and the environment” (Laudato Si, no.143). Presence of the spirit in creation and healing power of the spirit could be realized to its maximum in the interplay of Christianity and indigenous cultural heritage. Our cultural capital can enhance the spiritual capital harvested from scripture and tradition. They can be  promoted for the common good. This is like awakening the third-eye to see reality within packed with possibilities – to concentrate on nature, culture, people and life. There is a room to appreciate the patterns within our cultural capital for mutual enhancement of Christianity and indigenous societies. Therefore, indigenous culture and biblical traditional assets could be considered as footprints of God on earth, signposts for the present generation, and an effective tool for pastoral ministerial management.



(The writer can be reached at:  paulhowkeep@yahoo.co.in/paullelenhaokip@gmail.com/https://paullelenhaokip.blogspot.com/)


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