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What traditions are Tradition?

I'm posting this question on the Evangelization board because I suspect that the Eastern Catholic Churches will need to balance existing traditions with new traditions in order to thrive and grow in the U.S.

On the one hand, I know that the Eastern Catholic Churches were forced to adopt a large number of "latinizations" in years past. I also know that there is a move to jettison many of those traditions and to revive genuinely Eastern Catholic / Orthodox traditions.

On the other hand, there seems to be a need to be adaptable to the present needs of American culture in order to thrive and to expand.

For example, if an Eastern Catholic parish is in neighborhood that has become predominantly Hispanic, wouldn't it be a good idea to include a copy of the miraculous image of Our Lady of Guadalupe in the church building --and in its local celebrations-- to attract those Hispanics, in order to help them from drifting into evangelical or pentecostal Protestantism ?

For another example, if an Eastern Catholic parish is in a neighborhood that has become predominantly African-America, wouldn't it be a good idea for the choir to adopt a more African-American style of singing --at least, in some of the songs-- in order to appeal to African-American tastes, and thus to attract them to the Church ?

For a third example, what if some "latinizations" have become part of a parish's own local traditions -- such as singing "Immaculate Mary" at the end of liturgy, or having Roman Catholic vigil lights in front of the iconostasis ? Should they be required to give those up, if they still "work" for the people who practice them ?

In general, it seems that many of the traditions that are the focus or means of devotion were cultural adaptations of the Tradition to a particular people in a particular time and place. Some of them were old to begin with; others were new. And, I wonder aloud whether some new traditions are needed for the new realities that the Church finds itself in, in modern America. I also wonder if some older traditions should be kept, even if they began as "latinizations," if they still work for people.

In general, what traditions (small "t") are part or should be part of Tradition (big "T") in the Eastern Catholic churches in modern America ?

-- John

I'm not Hispanic, but I have a Guadalupe Icon and the Feast of Our Lady of Guadalupe is already on the Byzantine ecclesiastical calendar...

John, those are questions requiring a Solomon to make and every parish will be different in terms of where they are in implementing the late Holy Father's desire to be faithful to our authentic Eastern traditions.

Regarding the Hispanics, there is immense potential. When the travelling image of Our Lady of Guadalupe came to Topeka we organized an Akathist and sang it for one of the nine nights it was here for a pro-life novena (each night had a "theme", ours was Byzantine). It was so well liked by the Hispanic community they have asked us to do it for them more often.

It should not stop there - translations of the services into Spanish, more outreach, etc.
DD

The Church determines the standards of the services and what is appropriate. Western styles are seen as not appropriate and the church has stated the standard is the Orthodox church.

I was suprised to read of how the image of the Mother of God from Guadalupe was though of as for the Hispanics. As an outsider I thought she was for all of the peoples of the Americas and vernerated by all Americans. I noticed a small copy of the picture on the wall in the monastery church at HRM when I went there in late 2000. I saw a huge one as big as a door in the Benedictine Abbey of New Norcia here in Western Australia which I think is old.

Her is another example of Eastern adoption of a western devotion. From the UGCC webste:


Of course, if the Shroud is authentic, then it is Eastern in origin!

John
Pilgrim and Odd Duck

The West seems to have taken the shroud from Constantinople...

http://www.shroud.com/pdfs/scavone.pdf

Shlomo Harmon,

Actually, most of our Churches already can perform services in Spanish if the need is great. Also, not all Hispanics in this country are from Mexico. Up here in Minneapolis we have a number of Ecuadorians and Guatemalans, therefore Our Lady of Guadalupe, would not be appropriate for them.

Also, we do have translations of our services into Portugese.

Poosh BaShlomo,
Yuhannon

Thank you, Yuhannon. That was interesting.

-- John

How about reaching out to areas which never have contact with Eastern Churches before like Asia. The tendency I found is Eastern Churches bring along their ethnicity with traditions.
Take for case, iconography style, vestments, architecture, chants, dietary rules, etc.

The only once I entered an Orthodox church was when I went to Hokkaido in Japan. It was a Russian Orthodox church, but inside is everything but Japanese.

How far is adaptation possible to make the ethnic influence really is blending with local ethnicity?

One thing that I like about Latin Liturgy after the second Vatican Council is the importance of inculturation. In churches in Central Java area, we can find interesting Catholic churches where the cleric vestments are culturally Javanese, the chants and music is using Javanese chants and musical instruments, they are sitting in the floor, etc. Although the structure of the Liturgy is as it is, it is wrapped in a totally Javanese culture.

For instance, this statue of Sacred Heart highly venerated by Javanese catholics in Indonesia, totally Javanese.
[Linked Image]

Reminds me of the Roman Catholic black priest a few years ago who made headlines, I believe he started what was called an "imani temple" using African rituals, chants, vestments to the point that he was either shut down or excommunicated. Does anyone remember this?

Checked Google and found: Denominations: African American Catholic Congregation (Imani Temple)
--------------------------------------------------------------------------------
History
The African American Catholic Congregation ("Imani Temple") was founded in July 1989 by Roman Catholic Fr. George A. Stallings, b. 1948, a noted black liturgist and pastor. He originally started the AACC as an attempt at a "new rite" within the Roman Catholic Church. In December 1989, he formally broke with the Roman Catholic Church and started to seek consecration within the Independent-Movement. At this time, the average Sunday Mass attendance at Imani Temple # 1, Washington, D.C., was about 800. It is said that attendance at Imani Temple declined somewhat after Fr. Stallings announced the break from Rome.

The only difference is that this is not part of a break-away organization or such. It is a very well known pilrimage place in Java, endorsed by Indonesian Bishop Conference there. Also, this is only one of many pilgrimage place which is so dear for us. Another thing is, that Sacred Heart statue is actually made before Vatican II by a Dutch priest, if my memory served me right.

In Korea here, I found wonderful statue of Mary holding child Jesus, but both of them wearing traditional Korean dress. I also have lots of book marker that I bought in Japan, showing Mary wearing a Kimono and holding baby Jesus.

I went to Akita, the place where the occurence of Our Lady of Akita occured. The miraculous statue itself is small. What I like most is the church building. It is made of wood, in architecture of Japanese hall, with lots of grapes figures decorating the hall.

I only wonder, if it is possible for Eastern Churches implemented this kind of adaptation too.

Although I like Eastern Churches and learn much from them, when I entered the Ortodox church in Hokkaido, somehow I feel culturally it alien for me. Well true, the same thing when I entered Neo-Gothic Cathedral in Jakarta, but that kind of building is not common in Indonesia.

Regards.

Would most Christians recognize this statue as one of the Savior? Could it be that the early church had something like this in mind when the banned graven images (statues) from churches that may have been reminiscent of pagan idols?

Agreed, John. Not only that but we Byzantines explicitly celebrate the shroud tradition throughout Holy Week with our use of the "liturgical shroud" (and I believe that some connection has also been made by scholars to the icon of the Holy Face "not made by human hands").

The Burial Shroud of Jesus Christ is not merely a Western devotion, even though it is now in Turin, Italy. It is the greatest Christian relic in existence.


Alphonsus wrote:
Alphonsus, I'm with you 100% on this. I recently visited the Nicholai-do in Tokyo. It is the Cathedral of the Holy Resurrection and also the site of the relics of St. Nicholas of Japan, a great Russian missionary saint. Although I was completely awed by the beauty of the liturgy and saw MANY native Japanese there, I could not help but wonder if there would be a better way to integrate more Japanese culture into the iconography, vestments, etc and - if possible - the music. Certainly we Byzantines have a great tradition of inculturation, especially if you look at the missionary work of Sts. Cyril and Methodius among the slavs. Another issue with the Metropolia in Japan is their insistance upon using the translation of St. Nicholas, which I understand is somewhat cumbersome and so outdated that most native Japanese do not understand it. I understand their desire to respect the holy bishop, but to me this is where "tradition" has become a stumbling block to missionary effort in contemporary Japan. How much more could they accomplish if they would celebrate the worship in the language of the people, which WAS, BTW, St. Nicholas's original intention behind his lifelong translation efforts!

I understand that the original Jesuit missionaies dressed as Buddhist priests to help the native Japanese understand their role within Japanese society. To me, it is a most helpful accomodation, but there are limits. One does not want to slip into syncretism.

I saw an article in a military magazine a few years back about a Divine Mercy Chapel or monastery that was being built in Korea for a Polish missionary monk. I noticed that he celebrated the Mass while seated on the floor at a small altar, in the traditional Asian manner. I found that practice to be very intriguing.

I found this site on the Divine Mercy in Korea, but I'm not sure if the monastery is on the site. (My brother is fluent in Korean, I am not.)

http://kmedju.org/main.html

Here is a Maria Kannon, which is apparently influenced by Buddhism:
[Linked Image]

I think images like this are beautiful, and do not see any issue in venerating them. They spring from the culture of the people. Certainly many of our own practices (including iconography) are rooted in pagan art traditions and practices.

My two cents,

Gordo

Having been raised in the Latin Tradition to me the Divine Liturgy of St. John Chrystostom was so awe inspiring the first time I attended back in 1984..that I didn't mind the Eastern/Orthodox cultural emphasis all around me. I loved it!

The Divine Liturgy is an experience which seems to transcend culture.

Having said that..I also deeply appreciate the experience of attending the 100 Anniversary mass of the Sisters of St. Ann in Alaska.. celebrated in Alaska by the Archbishop of Anchorage in honor of their (St. Ann sisters) feast day about twenty years ago. Included in this awesome celebration during the recitation of the Our Father...two Eskimo women did a reverent Eskimo dance which involved hand movements and worshipful movement. This was definitely an inclusion of their cultural tradition.

Also...last Easter we attended Easter Liturgy at a Franciscan Indian Mission (Roman Catholic)here in the SW in which the entrance and processional ushered in the Native Americans who reverently sang and danced--another inclusion of their cultural tradition into the Tradition.

Just so the great Tradition remains consistant ...I have no problem with honoring the good traditions of the people of a particular culture.

Advent blessings from,

Porter

Alphonsus, Gordo and Porter,

I agree with you. I think a certain amount of culturation inclusion and adaptation is part of the Tradition. I can see this in both the Western and the Eastern Churches.

-- John