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Pascal
Robert, OFM Before we can actually talk about the influence of a particular culture on religious life and vice-versa, it would be beneficial to clarify what we understand or perceive by 'religious life' and also what we understand by 'culture'. We are quite aware, however, that no one definition can claim to describe religious life and culture exhaustively. Who are Religious? Religious are men and women consecrated to God, who, by being in union with the divine, nurture in themselves, through an on-going process of conversion and submission, their commitment to God's plans for themselves and for their fellow human beings. Through the life of their evangelical vows, they try to live the self-giving of Jesus to the Father, for the salvation of the world. God is the focus of who they are, and-who they wish to be and what they wish to do. Their foremost desire is to reflect God in their life, through words, action and inter-relationships. They give preference to a God-perspective through all their activities in the world. As a result, their religious life confirms what is good, and challenges whatever, is evil in the society. Through their works of charity and justice, they sow the seeds of God' s kingdom. By being in union with God they are called to reincarnate God in the hearts of people, through their cultural and social milieu, thus helping them recognise and experience, the life-giving presence of God in their midst. What do we understand by 'Culture'? Like our Understanding of religious life, we confine ourselves to a general understanding of culture. By culture we mean, the social heritage — the institutions, customs, conventions, values, skills, arts, modes of living of a group of people, identifying themselves as members of a closely bound community, and sharing with each other, a deep-rooted affinity and loyalty. Culture is not static. Its dynamism lies in the fact that, each generation, while learning from the past has to respond to the existential needs of their time. We speak of the culture of a particular community in the light of what could be observed, as a general pattern of thinking and living-out, of the majority of its people. The Contribution of Local Culture in the Deepening of Religious Life Spiritual Environment: Generally speaking we live in a religious environment in Pakistan. People belong to one or another religion. All believe that God is the Creator and all are his creatures. As such they are accountable to God. Most people believe that good deeds/actions unite them with God and evil alienates them from God and each other. There is some sort of realisation that God has commissioned all believers to make genuine efforts to establish God's kingdom, a place where all are accepted and respected. This simple faith and trust in God, of mothers over-burdened with responsibilities, is exemplary; the faith of farmers in associating fruitfulness of their labour to God's kindness; the faith and trust which ordinary people manifest in their struggles of daily life, is praiseworthy. Somehow, tragedies in life, whether in the form of natural disasters, or the harshness of imposed poverty, cannot kill their spirit and hope for a better tomorrow. To be a religious in a Pakistani context means, in the first place, to foster and maintain this, religious environment. Religious are called to deepen the contemplative dimension of their life; to give substance, and a Gospel depth to an already existing understanding of the divine presence, healing and guidance. One has to keep in mind that novices also come with some personal experience of God working in their lives. In fact, it is this experience which compels them to make their life-long commitment. They need, however, to nurture and deepen these experiences during their formation period. Religious life can further become a joyful and life-giving experience if local expressions of religiosity, e.g., hymns, poetry, folklore, proverbs, the inspired stories of holy men and women are read, studied and their religious messages perceived. They can help us to become a people of God. Community Oriented: The majority of our people are community-oriented. An individual gets his/her identity from the family they belong to. In the family milieu we experience God, and learn about the truths/values 'of our religion which in practice is-translated in simple gestures of love and concern. Our families are basic schools where we experience a sense of belonging, learn about shared responsibilities, realise that growth means giving and receiving, making sacrifices and appreciating the sacrifices others make for us. One's sorrows and joys are linked with the failures and successes of others. Above all, the bond of love, is what gives quality and' depth to family life and helps in forgiving wrong-doing, eliminating any sense of rivalry among the family members. The quality of religious life is manifested in the depth of the communion among the members of the religious family. The loyalty, support and solidarity they have among themselves gives quality and depth to community life. The well-being of all being the goal of the religious community helps in removing selfishness, self-centeredness and greed among its members and cultivates a spirit of tolerance and sacrifice among them. This will depend, to a great extent, on whether they have really inculcated a sense of belonging to each other; whether they have succeeded in creating and building. the bond of love amongst themselves. I am afraid that we at times expect a family-like response to an institution-like environment. Older members have to show that they love their juniors by the sacrifices they make for them. Further, they have to show understanding, and concern, even when mistakes are made in the process of growth. In the cultural context, family life, is not just confined to blood relationship, it is extended to the whole community. Just as in the cultural setup, sharing in the religious life has to be a Jived reality, having everything in common and, equality in community has to be experienced in order to make community life a prophetic witness in a consumer, society. The family spirit, from which religious come from, needs to be reflected and deepened. in religious houses. Double standards and an institutionalised life will not, promote what religious stand for. People-Oriented: People from different culture often remark that we have lots of time for each other, This is an asset to be valued. In the technological age there is a danger that human persons may become robots. In the name of progress, development and results, there is an apprehension that people may gradually lose their human touch, weaken their relationship, which is a source of life-giving energy, and thus have no time for prayer, reflection, or time for recollection and recreation. Before we are in. this pitfall, all efforts need to be made to, safeguard this people-centered attitude, in every aspect of our life. This is the source of healing in time of crisis and enhances interdependency and collaboration, fosters better communication in the community, offers an opportunity to express one's appreciation of the other through hospitality, creates a spirit of sacrificing personal gains to that of the need of the neighbour; and finally sees in the other, the divine presence, which needs to be taken seriously and therefore respected. We have learnt this important message from the local culture — because one of the essentials of religious winless and service is the availability to one another and to people at large, especially those in need of our care and concern. Experience shows that we can be so preoccupied with administrative and structural demands that we have no time — for community prayers or time for interacting with others in a relaxed way by listening, sharing and cherishing the goodness of God and our fellow human beings. We need to listen attentively and with respect to what God has to communicate to through our mutual interacting and through people entrusted to our care, and those we meet every day. The Challenges Religious Life Offers to the Local Culture Power versus Powerlessness: We are at present living in a culture of violence, which: at all levels is the result of a power struggle. It is also, the consequence of our economic and political systems, which have shown that once you are in power, you can do whatever you wish: no moral on juridical norms apply to you. At times for, mere survival, and at other times, being part of the cultural fabric, people aspire to power at all costs (relate to themselves maximum wealth. and absolute political power). In such an environment, all others with different value systems, become a threat. Other opinions and expressions are not tolerated. and must be eliminated at all costs. The radical living of the gospel and the evangelical vows-is an invitation to follow Jesus in his powerlessness on the cross. The self-emptying of Jesus on the cross, though a scandal for many, was an integral part of the salvation plan of God. The inner dynamic strength of powerlessness and humility is a gesture of submission to God; by our readiness to listen, to be commissioned and sent for his mission. It is an attitude of transforming the world and overcoming evil by the power of his divine love. Powerlessness also means protest against violence, aggression, exploitation and domination. Religious life, when lived at its core, is very significant and must play a prophetic role to challenge the power-struggle. First of all, it must purify itself from the influence of our conventional understanding of being somebody, not only through power, but also by witnessing through service. Hierarchical verses Equality: The tribal and feudal mentality continues to exist in actual life and in relationships of people. Elders in the family and, bosses in the office feel they have to command, control and save others. Any kind of criticism, feed-back, or comments are considered rebellious, disrespectful, as a challenge or threat to authority. Their subjects and young have only to listen and obey. Such a mentality influences the religious coming from such a background, and promotes institutionalisation of the orders and congregations. Living by the essence of religious life can purify the society from such an unhealthy situation. Culture needs to be evangelized in this aspect by the gospels. Jesus was conscious of such an attitude of domination and wished his disciples to be counter-cultural by cultivating equality and humility and by strengthening the bond of love, living in solidarity with each other, by being ever ready to serve their brothers and sisters. The Holy Scriptures are very clear about what Christ wanted his community to be. While addressing the crowd and his apostles, Jesus told them clearly that he did not want them to be like the Scribes and Pharisees, who were not good guides. They put heavy burdens on the shoulders of others, but they themselves were not ready to live by their teaching. Secondly, they loved, to have the places of honour at banquets and the best seats in the synagogues: Thirdly, they desired to be greeted with respect in the market places and to have people call them Rabbi. In contrast, Jesus reminds his disciples that the greatest among them must be their servant. According to Jesus only God is master and teacher and all power belongs to him; all creatures must submit to him alone (cf Mt 23:1-12). Consequently, all creatures are equal among themselves and are answerable to God. In the environment of individualism and consumerism, religious life stands for life lived in community, where equality, sharing and voluntary renouncing of wealth and property is practiced. It is a prophetic gesture of announcing that God is God of all, that the resources of the world are to be shared; possessiveness and greed are sins of unconcern about others. Equality among the members is accepting. Jesus as the sole master, the source of life and energy for us. Equality means there is no room for competition and rivalry among members. Equality also means seeing and accepting the other as brother and sister. Making decisions together means all are equally important and responsible for the religious family. Women are consecrated beings: The status of women in our culture is a subject of hot debate. Their roles and functions in society are rigidly divided and any effort to bring about change in the feudal mentality results in a negative impact on women. The age-old customs with regard to birth, marriage, etc, make women a burden and liability on the family and Are one of the chief causes of the degradation of women. The situation of women during Jesus' time was not that much different. Jesus, however, responded differently to what people were accustomed to. He empowered women by relating with them; respecting them, and affirming their God-given dignity. He challenged the social and religious traditions that denied women their rightful place in society and religion. He affirmed their place by including them among his disciples. He challenged the male-dominated society of his day by making them realise that they had not the right to judge others, but must first examine their own actions. He reminded them that women were also daughters of Abraham just as they were his sons. Consequently, they have the same rights and responsibilities in society, and religion. Religious life challenges this attitude both in culture, and as well, the way major religions of the world define the place and status of women in society and in God's divine plan. Religious life also challenges the secondary and subordinate position of women in the culture. The consecration of women in religious life is an acknowledgement that both men and women are equally important and loved by God. Both are called to discipleship and evangelization. No one, on the basis of gender, is superior to the other with regards to a life of holiness. From immediate family to universal family: We are believers, however, and culture and society as a whole needs to be purified from a sectarian mentality. In general, we are a friendly people, kind, generous and ready to make sacrifices. Unfortunately, all of this is confined to a close circle of family and friends. Loyalty and solidarity within this circle of acquaintance is good, but this ghetto, based on tribal, baradari (brotherhood based on caste), firkavariat (sectarian), is evident at every level of society. It has undermined and fragmented the very foundation of our nationhood. In advocating democracy, we are expected to choose leaders with vision, who will lead the country and instill a sense of service for the community. Instead we tend to be myopic and we vote according to our caste or baradari or group affiliations. Nepotism is widespread in all spheres both in the government and private sectors. Economically, socially and culturally we have interaction and dealings within cultural and social groups. However, in the religious milieu, we have made forts of our school of thought, and leading to sects within the main traditions; which we feel needs to be defended and protected at all costs. This kind of an attitude has given birth to intolerance of the other sect whom we see as a rival. Religious life gives a positive direction to society by witnessing to what Christ wanted his community to be. The Holy Family ought to be an ideal family for us. However, at certain moments during his ministry, when Jesus was told that his family wished to meet him, his reply was, 'whoever does the will of my Father in heaven is my brother and sister and mother'. He now has an extended family, which goes beyond blood-relationship. Jesus further challenges his disciples to form a universal family by cultivating in themselves love, tolerance and goodness for all, without distinction. Jesus states, 'If you love those who love you, what credit is that to you? For even sinners love those who love them, If you do good to those who do good to you, what credit is that to you? For even sinners do the same! If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. But I say love your enemies; do good and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High' (Lk 6:32-35). In religious life we become brothers and sisters to people with different social 'and cultural backgrounds. We ought to use all possible means to purify ourselves from any ghetto mentality during the formation years, and even later on, as we progress in understanding and living out our radical Christian commitment as religious. If we do not take this conversion-process seriously and base our lives on the Gospel values, we will breed sectarian attitudes as a local brand of religious life. Conclusion Religious life has relevance in the cultural setting of Pakistan. As this article shows, the religious has much to learn from the culture as well as much to contribute in the process of real transformation and conversion to a gospel life. Cultures are dynamic by nature and are open 'to the influence of other cultures and traditions. In order to be effective and prophetic in their mission in Pakistan, all religious congregations need to examine themselves. Vatican II has given us the guidelines: go back to the roots of our congregations and examine its essentials and charisms; discarding the non essentials which we have picked up on the way throughout the years. Further, we have to re-examine the elements that obscure our Gospel witnessing. In what way are we influencing the political, economic and social realities of the world, and where have they influenced us in our attitudes towards the local culture, mission and theology. Unless we examine and allow these to challenge our community life; we will not be ready to learn from the local culture, nor will we purify the culture. Let us, personally, all be converted to the Gospel first and be ready to be sent to establish the kingdom of God by living according to the demands of the Gospels. Note * Pascal Robert, OFM, the former president of the National Catholic Institute of Theology and on the editorial board of Focus, is professor of systematic theology, having obtained his doctorate from the Catholic University of Leuven.
Ref.: Focus, Vol. 31, n. 3, 2001.
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