The Zairean Rite of the Mass

Bro Yannick Kabi OSB traces the history and evolution of the only fully approved inculturated rite post-Vatican II. Bro Yannick, a national of the Democratic Republic of Congo, is currently based at the Our Lady of Exile Abbey at Mt St Benedict.

In the wake of the Second Vatican Council (1962–1965), the question of inculturation became central in the Catholic Church. The constitution Sacrosanctum Concilium (SC 37–40) explicitly opened the possibility of adapting the liturgy to local cultures, particularly through the use of vernacular languages and the integration of certain customs.

In this context, Pope Paul VI’s historic speech in Kampala in 1969 marked a turning point: he asserted that Africa must “have its Christianity” rooted in its own values and bearing an authentically African richness (Acta Apostolicae Sedis 1969, 577–578).

This call resonated with the concerns of the Congolese episcopate, which had been advocating for a liturgy adapted to the genius of the peoples of Zaire (Democratic Republic of the Congo) since 1961.

After a lengthy process of experimentation, the Congolese Church succeeded in developing the Roman Rite for the Dioceses of Zaire, known as the ‘Zairian rite’, officially approved by Rome in 1988, and today regarded as the only inculturated rite resulting from the Second Vatican Council.

The fundamental aspect of recognising this Rite of the Mass, as emphasised by Saint Pope John Paul II during his address to the Bishops of Congo (then Zaire), “is the preservation of the substantial unity of the Roman Rite. This unity serves as a clear sign of the universal nature of the Church” (MPONGO, L’eucharistie chrétienne en République Démocratique du Congo, 28–29).

Historical context and genesis

The history of the Church in Congo is marked by a strong European missionary imprint. Until the 1960s, the imported Latin liturgy remained largely foreign to local sensibilities and cultural background, provoking a sense of cultural dissonance among the faithful.

After independence (1960), the bishops of Zaire noted that Christianity risked losing its appeal due to a lack of integration into African traditions. During the sixth Ordinary Assembly of the episcopate (1961), the foundations for “the adaptation of worship” were laid.

The bishops denounced an overly European Church and called for catechesis and liturgy rooted in African realities. They emphasised that the Word of God and the sacraments could not be fully received without a “lively and adapted” celebration (Acts of the VI Plenary Assembly of the Episcopate of Congo-Leopoldville, 188–191).

In fact, the liturgy celebrated in many African countries was marked by a significant expression of Eurocentrism; in the realm of Christian theology, this stands for an epistemological position which poses Greek and Latin cultures as the central, dominant, and sometimes unique reference in expressing Christian faith (cf Mukadi Afromanie, 31–32).

The Eurocentric approach overshadowed the rich and diverse traditions of African communities, creating a disconnect between the liturgy and the cultural identity of the people it was meant to serve.

This absence or deliberate omission of African cultural forms highlights the broader implications of imposing external frameworks on indigenous contexts, raising questions about representation, inclusivity, and respect for cultural heritage. To a certain extent, the Zairean Rite of the Mass can be considered as a reparation for this forgetfulness of the Congolese and African genius in the liturgy. Experiments multiplied in the 1960s: the Missa Luba (1958) and various projects. At the 1963 Louvain Missiology Week, Norbertine priest Fr Boniface Luykx proposed creating an African Mass that fused monastic liturgical practices with the Ethiopian Rite.

The Congolese bishops, however, rejected the idea, citing its disconnection from Bantu cultural realities, favouring a distinctly Congolese creation.

In 1969, following Vatican II and supported by Paul VI, they requested and obtained approval to adapt the new Roman Missal to Congolese culture. Two projects were proposed: that of Cardinal Malula (Messe cum populo) and that of Fr Mpongo (Project – Congolese Mass).

In 1971, a synthesis of the two was retained, paving the way for the future Zairean missal (Haquin).

Approved in 1988, the Zairean Rite is the Catholic Church’s only fully approved inculturated rite post-Vatican II, showcasing how African cultural elements like music, dance, and symbols enrich Catholic worship while preserving the faith’s integrity.

As an authentic expression of Congolese Catholic identity, it addresses theological questions on unity versus diversity in the Church. This rite illustrates the potential of local traditions to enhance liturgy, offering relatable worship experiences, especially in post-colonial contexts.

In an era of globalisation, the Zairean Rite emphasises inculturation’s role in fostering dialogue between faith and culture while staying true to Vatican II principles and the Church’s universal mission.

According to Kevin Irwin, the Vatican’s approval of the Zairean Rite became a perfect illustration of a territorial adaptation of the Mass (Irwin, The Sacraments, 150