South African Leadership Accused of Xenophobia

Agenzia Fides || 17 June 2015

New xenophobic attacks have been denounced by the local Nigerian community residing in South Africa's Northern Cape.

According to representatives of the expatriate community, some cars belonging to Nigerians were destroyed while several homes of Nigerians were attacked and looted by gangs of South Africans.

After the serious incidents of xenophobic in March and April (see Fides 17/04/2015), African Countries are questioning the attitude of South Africa towards the other inhabitants of the continent.

"The Afrophobia that played out in South Africa crushed the dream of pan-Africanism", said the director of the African Futures Institute, Alioune Sall, during the 14th general Assembly of the Council for the Development of Social Science Research in Africa, held in Dakar (Senegal).

According to the South African newspaper Mail & Guardian, several African scholars have highlighted the role of the South African political leadership in increasing a feeling of isolation in the local population against African migrants.

This is where violent xenophobic behavior stems from, fueled by the difficult conditions in which South Africans and migrants live.

Even tourist visas for African Country citizens is more complicated than for a European. "In a lot of ways, it is easier to come to South Africa from Germany than it is from the rest of Africa", said a speaker.

Catholic Bishops of Malawi Appoint a New Secretary General

CANAA || By Prince Henderson, ECM Communications Officer || 18 June 2015

The Episcopal Conference of Malawi (ECM) has appointed Fr. Henry Saindi as its new Secretary General.

The 42-year old priest from Mangochi diocese replaces Fr. George Buleya whose tenure of office expired some months ago and is with the Catholic University as the Vice Chancellor.

According to the statement signed by Fr. Emmanuel Chimombo who was acting secretary general, the appointment is with effect from June 17, 2015.

“We have every reason to rejoice and congratulate the new Secretary General as he assumes this demanding but noble ministry in the Catholic Church in Malawi. We wish him abundant God’s blessings,” reads part of the statement

Fr. Saindi, who was ordained priest in the year 2000 was Director of Radio Maria Malawi between 2001 and 2009.

He then went for further studies in Social Sciences at the Pontifical Gregorian University in Rome in 2009 and later specialized in Social Communications earning a Master’s degree.

He just completed his Doctorate in Social Communications.

Fr. Saindi, born on May 4, 1973 hails from Chabwera Village in the area of Traditional Authority Liwonde in Namandanje Parish, Machinga district.

What Would the Lozis Think of the Encyclical, Laudato Si’?

Vatican Radio || By Fr. Paul Samasumo || 18 June 2015

The Lozi people of Zambia’s Western Province are a cluster of Bantu-speaking ethnic groups located along the Zambezi River in what is known as the Barotse Floodplain.

In Lozi mythology, long before Christianity set foot in Africa, Nyambe (God) was recognised as the Supreme Being who created everything else that exists, including the heavens, the Earth and all the plants and animals. Some of Nyambe’s attributes included omniscience and omnipotence as seen from various Lozi proverbs and myths. Nyambe lived on Earth in consort with his wife, Nasilele. However, the aggressive tendencies of Kamunu (human being) compelled Nyambe to flee to heaven where he set up his village without Kamunu.

Were Nyambe to look at our world today, he would probably be appalled to note that the aggressive tendencies of Kamunu (human being) have become worse.

In similar vein, Pope Francis says in his encyclical, “Laudato si’”, officially launched 18 June, that the Bible story of creation is central for reflecting on the relationship between human beings and other creatures and how sin breaks the equilibrium of all creation in its entirety.  According to Pope Francis in Laudato si’, “The creation accounts in the book of Genesis contain, in their own symbolic and narrative language, profound teachings about human existence and its historical reality.  They suggest that human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the Earth itself.  According to the Bible, these three vital relationships have been broken, both outwardly and within us.  This rupture is sin.  The harmony between the Creator, humanity and creation as a whole was disrupted by our presuming to take the place of God and refusing to acknowledge our creaturely limitations,” Pope Francis asserts.

In our world today, human beings tend to think of sin as breaking one of the commandments such as stealing, adultery and so on. Pope Francis in Laudato si’ challenges us to look again at our narrow definition of sin. Cutting down trees indiscriminately could be as bad as other sins and should prick our consciences.

It is our misguided sense of superiority or even arrogance to creation that leads to what Pope Francis calls the, “use and throw away” logic.

Laudato si’ examines this “use and throw away” logic that justifies every type of waste, environmental or human, that treats both the other and nature as simple objects and leads to a myriad of forms of domination. It is this mentality that leads to exploiting children, abandoning the elderly, forcing others into slavery and over-evaluating the capacity of the market to regulate itself.

“In the absence of objective truths or sound principles other than the satisfaction of our own desires and immediate needs, what limits can be placed on human trafficking, organised crime, the drug trade, commerce in blood diamonds and the fur of endangered species?  Is it not the same relativistic logic which justifies buying the organs of the poor for resale or use in experimentation, or eliminating children because they are not what their parents wanted?” Pope Francis asks in Laudato si’.  

Pope Francis even goes further and says that this, ‘use and throw away’ logic is, “the mindset of those who say: Let us allow the invisible forces of the market to regulate the economy, and consider their impact on society and nature as collateral damage.”

There is a lot of food for thought in Pope Francis’ encyclical. It takes its name from the invocation of St Francis of Assisi: “Laudato si’’ mi’ Signore” “Praise be to you, my Lord”, which in the Canticle of the Creatures calls to mind that the earth, our common home, “is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us.” Written in Pope Francis’ now trademark style that makes even complex topics accessible, Laudato si’ should find great reception in Africa.

My guess is that the ancient Lozis of Zambia, who lived long before Christianity, contemplating how Nyambe (God) fled from Earth to heaven, would have given Laudato si’' a big thumbs up.

Overview of the Encyclical Laudato Si’

Vatican Information Service || 18 June 2015

The following text offers an overview of the 191 pages of the Encyclical Laudato si' and its key points, along with a summary of each of its six chapters (“What is happening to our common home”, “The Gospel of Creation”, “The human roots of the ecological crisis”, “Integral ecology”, “Lines of approach and action”, and “Ecological education and spirituality”). The Encyclical concludes with an interreligious prayer for our earth and a Christian prayer for Creation.

“What kind of world do we want to leave to those who come after us, to children who are now growing up?” (160). This question is at the heart of Laudato si’ (May You be praised), the anticipated Encyclical on the care of the common home by Pope Francis. “This question does not have to do with the environment alone and in isolation; the issue cannot be approached piecemeal”. This leads us to ask ourselves about the meaning of existence and its values at the basis of social life: “What is the purpose of our life in this world? What is the goal of our work and all our efforts? What need does the earth have of us?” “Unless we struggle with these deeper issues – says the Pope – I do not believe that our concern for ecology will produce significant results”-.

The Encyclical takes its name from the invocation of St. Francis, “Praise be to you, my Lord”, in his Canticle of the Creatures. It reminds us that the earth, our common home “is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us”. We have forgotten that “we ourselves are dust of the earth; our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters.”

Now, this earth, mistreated and abused, is lamenting, and its groans join those of all the forsaken of the world. Pope Francis invites us to listen to them, urging each and every one – individuals, families, local communities, nations and the international community – to an “ecological conversion”, according to the expression of St. John Paul II. We are invited to “change direction” by taking on the beauty and responsibility of the task of “caring for our common home”. At the same time, Pope Francis recognises that “there is a growing sensitivity to the environment and the need to protect nature, along with a growing concern, both genuine and distressing, for what is happening to our planet”. A ray of hope flows through the entire Encyclical, which gives a clear message of hope. “Humanity still has the ability to work together in building our common home”. “Men and women are still capable of intervening positively”. “All is not lost. Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start”.

Pope Francis certainly addresses the Catholic faithful, quoting St. John Paul II: “Christians in their turn “realise that their responsibility within creation, and their duty towards nature and the Creator, are an essential part of their faith”“. Pope Francis proposes specially “to enter into dialogue with all people about our common home”. The dialogue runs throughout the text and in chapter 5 it becomes the instrument for addressing and solving problems. From the beginning, Pope Francis recalls that “other Churches and Christian communities – and other religions as well – have also expressed deep concern and offered valuable reflections” on the theme of ecology. Indeed, such contributions expressly come in, starting with that of “the beloved Ecumenical Patriarch Bartholomew”, extensively cited in numbers 8-9. On several occasions, then, the Pope thanks the protagonists of this effort – individuals as well as associations and institutions. He acknowledges that “the reflections of numerous scientists, philosophers, theologians and civic groups, all […] have enriched the Church’s thinking on these questions”. He invites everyone to recognize “the rich contribution which the religions can make towards an integral ecology and the full development of humanity”.

The itinerary of the Encyclical is mapped out in n. 15 and divided into six chapters. It starts by presenting the current situation based on the best scientific findings available today, next, there is a review of the Bible and Judeo-Christian tradition. The root of the problems in technocracy and in an excessive self-centredness of the human being are analysed. The Encyclical proposes an “integral ecology, which clearly respects its human and social dimensions”, inextricably linked to the environmental question. In this perspective, Pope Francis proposes to initiate an honest dialogue at every level of social, economic and political life, that builds transparent decision-making processes, and recalls that no project can be effective if it is not animated by a formed and responsible conscience. Ideas are put forth to aid growth in this direction at the educational, spiritual, ecclesial, political and theological levels. The text ends with two prayers; one offered for sharing with everyone who believes in “God who is the all-powerful Creator”, and the other to those who profess faith in Jesus Christ, punctuated by the refrain “Praise be to you!” which opens and closes the Encyclical.

Several main themes run through the text that are addressed from a variety of different perspectives, traversing and unifying the text: the intimate relationship between the poor and the fragility of the planet, the conviction that everything in the world is connected, the critique of new paradigms and forms of power derived from technology, the call to seek other ways of understanding the economy and progress, the value proper to each creature, the human meaning of ecology, the need for forthright and honest debate, the serious responsibility of international and local policies, the throwaway culture and the proposal of a new lifestyle.

Chapter 1 – WHAT IS HAPPENING TO OUR COMMON HOME (Pollution and climate change; Pollution, refuse and the culture of waste; Climate as a common good; The issue of water; Loss of biodiversity; Decline in the quality of human life and the breakdown of society; Global inequality; Weak responses; A variety of opinions).

The chapter presents the most recent scientific findings on the environment as a way to listen to the cry of creation, “to become painfully aware, to dare to turn what is happening to the world into our own personal suffering and thus to discover what each of us can do about it”. It thus deals with “several aspects of the present ecological crisis”.

Pollution and climate change: “Climate change is a global problem with serious implications, environmental, social, economic, political and for the distribution of goods; it represents one of the principal challenges facing humanity in our day”. If “the climate is a common good, belonging to all and meant for all”, the greatest impact of this change falls on the poorest, but “many of those who possess more resources and economic or political power seem mostly to be concerned with masking the problems or concealing their symptoms”. “Our lack of response to these tragedies involving our brothers and sisters points to the loss of that sense of responsibility for our fellow men and women upon which all civil society is founded”.

The issue of water: the Pope clearly states that “access to safe drinkable water is a basic and universal human right, since it is essential to human survival and, as such, is a condition for the exercise of other human rights”. To deprive the poor of access to water means to deny “the right to a life consistent with their inalienable dignity”.

Loss of biodiversity: “Each year sees the disappearance of thousands of plant and animal species which we will never know, which our children will never see, because they have been lost forever”. They are not just any exploitable “resource”, but have a value in and of themselves. In this perspective “we must be grateful for the praiseworthy efforts being made by scientists and engineers dedicated to finding solutions to man-made problems”, but when human intervention is at the service of finance and consumerism, “it is actually making our earth less rich and beautiful, ever more limited and grey”.

Decline in the quality of human life and the breakdown of society: in the framework of an ethics of international relationships, the Encyclical indicates how a “true “ecological debt” exists in the world, with the North in debt to the South. In the face of climate change, there are “differentiated responsibilities”, and those of the developed countries are greater.

Aware of the profound differences over these issues, Pope Francis shows himself to be deeply affected by the “weak responses” in the face of the drama of many peoples and populations. Even though there is no lack of positive examples, there is “a complacency and a cheerful recklessness”. An adequate culture is lacking as well as a willingness to change life style, production and consumption, while there are efforts being made “to establish a legal framework which can set clear boundaries and ensure the protection of ecosystems”.

Chapter Two – THE GOSPEL OF CREATION (The light offered by faith; The wisdom of the Biblical accounts; The mystery of the universe; The message of each creature in the harmony of creation; A universal communion; The common destination of goods; The gaze of Jesus).

To face the problems illustrated in the previous chapter, Pope Francis selects Biblical accounts, offering a comprehensive view that comes from the Judeo-Christian tradition. With this he articulates the “tremendous responsibility” of humankind for creation, the intimate connection among all creatures and the fact that “the natural environment is a collective good, the patrimony of all humanity and the responsibility of everyone”.

In the Bible, “the God who liberates and saves is the same God who created the universe, and these two divine ways of acting are intimately and inseparably connected”. The story of creation is central for reflecting on the relationship between human beings and other creatures and how sin breaks the equilibrium of all creation in its entirety: “These accounts suggest that human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself. According to the Bible, these three vital relationships have been broken, both outwardly and within us. This rupture is sin”.

For this, even if “we Christians have at times incorrectly interpreted the Scriptures, nowadays we must forcefully reject the notion that our being created in God’s image and given dominion over the earth justifies absolute domination over other creatures”. Human beings have the responsibility to ““till and keep” the garden of the world”, knowing that “the ultimate purpose of other creatures is not to be found in us. Rather, all creatures are moving forward, with us and through us, towards a common point of arrival, which is God”.

That the human being is not the master of the universe “does not mean to put all living beings on the same level and to deprive human beings of their unique worth and the tremendous responsibility it entails. Nor does it imply a divinisation of the earth which would prevent us from working on it and protecting it in its fragility”. In this perspective, “every act of cruelty towards any creature is “contrary to human dignity”. However, “a sense of deep communion with the rest of nature cannot be real if our hearts lack tenderness, compassion and concern for our fellow human beings”. What is needed is the awareness of a universal communion: “called into being by the one Father. All of us are linked by unseen bonds and together form a kind of universal family, a sublime communion which fills us with a sacred, affectionate and humble respect”.

The chapter concludes with the heart of Christian revelation: “The earthly Jesus” with “his tangible and loving relationship with the world” is “risen and glorious, and is present throughout creation by his universal Lordship”.

Chapter three – THE HUMAN ROOTS OF THE ECOLOGICAL CRISIS (Technology: creativity and power; The globalisation of the technocratic paradigm; The crisis and effects of modern anthropocentrism; Practical relativism; The need to protect employment; New biological technologies).

This chapter gives an analysis of the current situation, “so as to consider not only its symptoms but also its deepest causes”, in a dialogue with philosophy and the human sciences.

Reflections on technology are an initial focus of the chapter: the great contribution to the improvement of living conditions is acknowledged with gratitude. However it gives “those with the knowledge, and especially the economic resources to use them, an impressive dominance over the whole of humanity and the entire world”. It is precisely the mentality of technocratic domination that leads to the destruction of nature and the exploitation of people and the most vulnerable populations. “The technocratic paradigm also tends to dominate economics and political life”, keeping us from recognising that “by itself the market cannot guarantee integral human development and social inclusion”.

“Modernity has been marked by an excessive anthropocentrism”: human beings no long recognise their right place with respect to the world and take on a self-centred position, focused exclusively on themselves and on their own power. This results in a “use and throw away” logic that justifies every type of waste, environmental or human, that treats both the other and nature as simple objects and leads to a myriad of forms of domination. It is this mentality that leads to exploiting children, abandoning the elderly, forcing others into slavery and over-evaluating the capacity of the market to regulate itself, practising human trafficking, selling pelts of animals in danger of extinction and of “blood diamonds”. It is the same mentality as many mafias, of those involved in trafficking organs and drug trafficking and of throwing away unborn babies because they do not correspond to what the parents want.

In this light, the Encyclical addresses two crucial problems of today’s world. Above all work: “any approach to an integral ecology, which by definition does not exclude human beings, needs to take account of the value of labour”, because “to stop investing in people, in order to gain greater short-term financial gain, is bad business for society”.

The second problem regards the limitations of scientific progress, with clear reference to GMOs. This is a “complex environmental issue”. Even though “in some regions their use has brought about economic growth which has helped to resolve problems, there remain a number of significant difficulties which should not be underestimated”, starting from the “productive land being concentrated in the hands of a few owners”. Pope Francis thinks particularly of small producers and rural workers, of biodiversity, and the network of ecosystems. Therefore “a broad, responsible scientific and social debate needs to take place, one capable of considering all the available information and of calling things by their name” starting from “lines of independent, interdisciplinary research”.

Chapter four – INTEGRAL ECOLOGY (Environmental, economic and social ecology; Cultural ecology; Ecology of daily life; The principle of the common good; Justice between the generations).

The heart of what the Encyclical proposes is integral ecology as a new paradigm of justice; an ecology “which respects our unique place as human beings in this world and our relationship to our surroundings”. In fact, “nature cannot be regarded as something separate from ourselves or as a mere setting in which we live”. This is true as we are involved in various fields: in economy and politics, in different cultures particularly in those most threatened, and even in every moment of our daily lives.

The integral perspective also brings the ecology of institutions into play: “if everything is related, then the health of a society’s institutions affects the environment and the quality of human life. “Every violation of solidarity and civic friendship harms the environment”.

With many concrete examples, Pope Francis confirm his thinking that “the analysis of environmental problems cannot be separated from the analysis of human, family, work-related and urban contexts, and of how individuals relate to themselves”. “We are not faced with two separate crises, one environmental and the other social, but rather one complex crisis which is both social and environmental”.

“Human ecology is inseparable from the notion of the common good”, but is to be understood in a concrete way. In today’s context, in which, “injustices abound and growing numbers of people are deprived of basic human rights and considered expendable”, committing oneself to the common good means to make choices in solidarity based on “a preferential option for the poorest of our brothers and sisters”. This is also the best way to leave a sustainable world for future generations, not just by proclaiming, but by committing to care for the poor of today, as already emphasised by Benedict XVI: “In addition to a fairer sense of inter-generational solidarity there is also an urgent moral need for a renewed sense of intra-generational solidarity”.

Integral ecology also involves everyday life. The Encyclical gives specific attention to the urban environment. The human being has a great capacity for adaptation and “an admirable creativity and generosity is shown by persons and groups who respond to environmental limitations by alleviating the adverse effects of their surroundings and learning to live productively amid disorder and uncertainty”. Nevertheless, authentic development presupposes an integral improvement in the quality of human life: public space, housing, transport, etc.

Also “the acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as a gift from the Father and our common home, whereas thinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation”.

Chapter five – LINES OF APPROACH AND ACTION (Dialogue on the environment; In the international community; Dialogue for new national and local policies; Dialogue and transparency in decision-making; Politics and economy in dialogue for human fulfilment; Religions in dialogue with science).

This chapter addresses the question of what we can and must do. Analyses are not enough: we need proposals “for dialogue and action which would involve each of us individually no less than international policy”. They will “help us to escape the spiral of self-destruction which currently engulfs us”. For Pope Francis it is imperative that the developing real approaches is not done in an ideological, superficial or reductionist way. For this, dialogue is essential, a term present in the title of every section of this chapter. “There are certain environmental issues where it is not easy to achieve a broad consensus. […] the Church does not presume to settle scientific questions or to replace politics. But I want to encourage an honest and open debate, so that particular interests or ideologies will not prejudice the common good”.

On this basis, Pope Francis is not afraid to judge international dynamics severely: “Recent World Summits on the environment have failed to live up to expectations because, due to lack of political will, they were unable to reach truly meaningful and effective global agreements on the environment”. And he asks “What would induce anyone, at this stage, to hold on to power only to be remembered for their inability to take action when it was urgent and necessary to do so?”. Instead, what is needed, as the Popes have repeated several times, starting with Pacem in terris, are forms and instruments for global governance: “an agreement on systems of governance for the whole range of the so-called “global commons”“, seeing that “environmental protection cannot be assured solely on the basis of financial calculations of costs and benefits. The environment is one of those goods that cannot be adequately safeguarded or promoted by market forces” (190, Compendium of the Social Doctrine of the Church).

In this fifth chapter, Pope Francis insists on development of honest and transparent decision-making processes, in order to “discern” which policies and business initiatives can bring about “genuine integral development”. In particular, a proper environmental impact study of new “business ventures and projects demands transparent political processes involving a free exchange of views. On the other hand, the forms of corruption which conceal the actual environmental impact of a given project in exchange for favours usually produce specious agreements which fail to inform adequately and do not allow for full debate”.

The most significant appeal is addressed to those who hold political office, so that they avoid “a mentality of “efficiency” and “immediacy” that is so prevalent today: “but if they are courageous, they will attest to their God-given dignity and leave behind a testimony of selfless responsibility”.

Chapter six – ECOLOGICAL EDUCATION AND SPIRITUALITY (Towards a new lifestyle; Educating for the covenant between humanity and the environment; Ecological conversion; Joy and peace; Civic and political love; Sacramental signs and the celebration of rest; The trinity and relationships between creatures; Queen of all creation; Beyond the sun).

The final chapter invites everyone to the heart of ecological conversion. The roots of the cultural crisis are deep, and it is not easy to reshape habits and behaviour. Education and training are the key challenges: “change is impossible without motivation and a process of education” (15). All educational sectors are involved, primarily “at school, in families, in the media, in catechesis and elsewhere”.

The starting point is “to aim for a new lifestyle”, which also opens the possibility of “bringing healthy pressure to bear on those who wield political, economic and social power”. This is what happens when consumer choices are able to “change the way businesses operate, forcing them to consider their environmental footprint and their patterns of production”.

The importance of environmental education cannot be underestimated. It is able to affect actions and daily habits, the reduction of water consumption, the sorting of waste and even “turning off unnecessary lights”: “An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness”. Everything will be easier starting with a contemplative outlook that comes from faith: “as believers, we do not look at the world from without but from within, conscious of the bonds with which the Father has linked us with all beings. By developing our individual, God-given capacities, an ecological conversion can inspire us to greater creativity and enthusiasm”.

As proposed in Evangelii Gaudium: “sobriety, when lived freely and consciously, is liberating”, just as “happiness means knowing how to limit some needs which only diminish us, and being open to the many different possibilities which life can offer”. In this way “we must regain the conviction that we need one another, that we have a shared responsibility for others and the world, and that being good and decent are worth it”.

The saints accompany us on this journey. St. Francis, cited several times, is “the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically”. He is the model of “the inseparable bond between concern for nature, justice for the poor, commitment to society, and interior peace”. The Encyclical also mentions St. Benedict, St. Teresa di Lisieux and Blessed Charles de Foucauld.

After Laudato si’, the regular practice of an examination of conscience, the means that the Church has always recommended to orient one’s life in light of the relationship with the Lord, should include a new dimension, considering not only how one has lived communion with God, with others and with oneself, but also with all creatures and with nature.

The full text of the encyclical in English can be consulted at:

http://w2.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html

PMS Supporting Family Life in Kenya, Uganda, Namibia and Malawi

Vatican Radio || By Fr. Paul Samasumo and Rudolph Nyamudo || 15 June 2015

The Pontifical Mission Societies (PMS) recently held a General Assembly in Rome under the theme, “Support the Pontifical Mission Societies today and always.”  PMS National Directors and leaders of PMS from all over the world were present at this gathering. After the General Assembly, the National Directors of PMS in Kenya, Uganda, Namibia and Malawi visited Vatican Radio's English Service for Africa and discussed the contribution of PMS in constructing faithful Christian families in Africa.

Fr. Celestino Bundi Mutea (Kenya); Fr. Philip Balikuddembe (Uganda); Fr. Willem Christiaans (Namibia) and Fr. Vincent Mwakhwawa (Malawi) spoke to Vatican Radio's Fr. Paul Samasumo. They also paid a courtesy call on Fr. Federico Lombardi who is Vatican Radio's Director General and also Director of the Holy See Press Office. 

Speaking in an interview and on behalf of the group, Fr. Celestino Bundi and Fr. Philip Balikuddembe of Kenya and Uganda respectively spoke of PMS' role in building good Christian families.  

In Uganda, PMS is commonly referred to as Mission Societies and everyone is invited to participate in the missionary work of the Church.  Fr. Balikuddembe  pointed out that the coming together of national directors from all over the world was one of the elements that makes Catholics a real family of God. He said, a family should always come together to share successes and challenges.  For Fr. Balikuddembe, the sharing among national directors of PMS was a matter of God's family being called to continue doing works of mercy.  “Everyone should fulfill the baptismal mandate of serving the universal Church,” he added. 

Fr. Samasumo asked Fr. Bundi to shed light about the role of PMS in the Catholic Church in Kenya.  Responding to the question, Fr Bundi said, “The Pontifical Mission Societies in Kenya advocate for the spirit of going out, living the faith and supporting those in need. They also promote the spirit of understanding that the people of God are one family.” Fr. Bundi went on to say that money collected from parishes is used to support children with special needs. Street children also benefit from these funds.  Kenyan families are invited to share material and spiritual wealth with those in need.  “The family of God is you and I,” Fr. Bundi added.    

In general, it is a principle of PMS to motivate each Catholic to give their support to the proclamation of Christ. One way of doing this is sharing resources with those who are apiring to the vocation of priesthood and religious life. It is for this reason that some of the funds of PMS are used for the training of priests, seminarians and novices of various religious congregations. Sometimes, faith-related books are printed and people facing a variety of challenges are also assisted.  Great concern is also paid to those suffering in society. The 11th of February each year is reserved for a unique experience of solidarity through coming together to pray for the sick.

The faithful from the United States of America and Europe also assist PMS in Africa.  Nevertheless, Africa is not only a recipient of funds but also takes collections on selected days. Fr. Balikuddembe said that in Uganda there are designated days when a collection is taken to contribute to the PMS coffers. These days are the Solemnity of Saints Peter and Paul or the Sunday closest to it, the feast of Epiphany and World Mission Sunday. 

Referring to terrorist attacks that have targeted Christians in Kenya, Fr. Bundi said it is crucial for each person to realise that every action done affects the other.  He added that, “Time has come to build solidarity and time has come for us to appreciate one another.  We need to stop revenging.  This is a moment to remember that life is a gift from God.   One day we will all be held responsible before God,” he said.

Fr. Bundi ended by highlighting the call of the Holy Father for everyone to be open to the Spirit of God and to live as joyful witnesses of the Gospel.  “Let our families be simple places of prayer and support for each other,” Fr. Bundi said.

UN Celebrates People with Albinism and Urges Awareness of Challenges They Face

AllAfrica.com || By UN News Service || 13 June 2015

The first-ever day for International Albinism Awareness is an opportunity to celebrate the achievements of people with albinism and join the struggle against the difficulties they face, senior United Nations officials said.

Due to a recessive gene that is carried by both parents, babies in every society are born with albinism. Across the world, these children are likely to face bullying, prejudice and even violence because of stereotypes based on their colouring. Additionally, the common lack of melanin pigment in hair, skin and eyes causes their vulnerability to sun exposure, which can lead to skin cancer and severe visual impairment.

"They frequently cannot access adequate healthcare," UN High Commissioner for Human Rights Zeid Ra'ad Al Hussein said in a statement commemorating the Day. "Failure to accommodate this visual impairment, as well as mockery and abuse, may force them to drop out of school; compounded by widespread social rejection, this can result in unemployment, isolation and life-long poverty.

In some parts of the world, people with albinism may also suffer horrific, and even lethal, atrocities.

The High Commissioner elaborated, "civil society activists have reported that hundreds of people with albinism - a majority of them children - have been killed, mutilated or otherwise attacked in at least 25 African countries, because of the belief that their body parts confer magical powers. More cases remain undocumented because of the isolation of the victims, the secrecy surrounding ritual practices, and indifference. Shockingly, such crimes have seldom been investigated or prosecuted."

Recently, discrimination and violence against individuals with albinism have been highlighted by the Geneva-based UN Human Rights Council and the African Commission on Human and Peoples' Rights, as well as by the High Commissioner's Office (OHCHR).

"In coming weeks, a UN Independent Expert will be appointed to give an international voice to the concerns of people with albinism, and to contribute to protecting their rights," said the top UN human rights official.

In Tanzania and Malawi, efforts are underway to develop nation-wide strategies to combat the violence and discrimination that they suffer. Meanwhile, civil society activists around the world continue their essential and inspiring work to fight stigma, combat harmful superstition and ensure that victims have access to justice, care and redress.

"There is no room in this 21st century for erroneous and harmful beliefs, or for discrimination on any grounds. People with albinism are just as deserving of dignity as every other human being. They have the right to live free from discrimination, deprivation and fear," Mr. Zeid underscored.

He called on States to step up education to: counteract albinism ignorance; provide appropriate care; investigate cases of discrimination and violence against people with albinism; and enforce the law. Mr. Zeid also encouraged civil society activists and human rights institutions to continue reporting on the human rights of people with albinism around the world.

"Awareness is the groundwork for action, and this first International Albinism Awareness Day is a beacon of hope for people with albinism everywhere," the High Commissioner concluded.

In a separate statement, the UN Secretary-General's Special Representative on Violence against Children, Marta Santos Pais, said the lives of children with albinism are surrounded by marginalization, discrimination, prejudice, superstitions and misconceptions simply because of their genetic condition and because they look different. Discrimination condemns these children to a position of extreme vulnerability, and to tolerance of violence against them in many countries in the world.

"The serious violations of the rights of children with albinism to survival and development, to protection from discrimination and to freedom from violence remain a priority concern for my mandate" said Ms. Santos Pais.

She stressed that the International Awareness Day is a unique opportunity to promote laws and policies to better protect children with albinism from all forms of violence and to overcome social conventions that lead to stigmatization and to the extreme social and structural discrimination.

Bamenda Archdiocese in Cameroon Announces Official Website

Vatican Radio || 15 June 2015

The Web Manager in Cameroon’s Archdiocese of Bamenda has announced the official website of the Archdiocese and said all other similar and redundant websites would eventually be disabled.

Fr Tatah Mbuy, the Director of Communications and Web Manager in Cameroon’s Archdiocese of Bamenda announced the definitive and official website of the Archdiocese as www.bamendaarchdiocese.org

Fr. Mbuy regretted the existence of so many other, “Archdiocese of Bamenda” websites.

He said the Archdiocese was now in the process of disabling all redundant websites bearing its name on the net.

Visitors to the official website have since commended Fr. Mbuy and the Archdiocese of Bamenda and urged the Archdiocese to continue using modern technology for evangelization. Others encouraged the diocese to continue making improvements.

They said, “An Archdiocese such as Bamenda needs a dynamic website instead of a static one.”

Fr. Mbuy has since invited people to browse the official website and support the Church in Bamenda.

Pope Francis Confirms his Visit to CAR and Uganda, Hopes to Include Kenya

CANAA || By Fr. Don Bosco Onyalla || 15 June 2015

Pope Francis last Friday confirmed his first trip to Africa since becoming pope, saying he has planned to visit the Central African Republic (CAR) and Uganda in November this year, with Kenya as an added “possibility.”

“God willing, I will be in Africa in November. In the Central African Republic first and then Uganda,” the pontiff said in response to the question from an African priest who asked the Holy Father when he plans to visit Africa.

Pope Francis was actually confirming plans he had spoken about at the beginning of the year.

In January, Pope Francis revealed his plans to visit CAR and Uganda “towards the end of the year because of the weather” and explained that the trip to Africa had been delayed by the Ebola outbreak.

“This trip is a bit overdue, because there was the Ebola problem. It is a big responsibility to hold big gatherings, (with a possibility of) contagion, no? But in these countries there is no problem. These two are hypothetical, but it will be this year,” Pope Francis had said aboard the papal plane at the conclusion of his weeklong pastoral visit to Asia.

Pope Francis confirmed the African trip on Friday while addressing a gathering of hundreds of priests from around the world participating in the Third World Priests’ Retreat at Saint John Lateran basilica in Rome, during which he hinted at including Kenya in his maiden African visit as pope.

"It is still uncertain because there are organizational problems," Pope Francis has been quoted as saying, but neither named the specific problems nor gave details of the challenges of visiting Kenya in addition to CAR and Uganda.

The Holy Father noted that the pastoral visit to CAR will come before the presidential transition in the restive country

CAR has been gripped by crisis and political violence since December 2012 and started the transition to democratic civilian governance by electing Catherine Samba-Panza to act as an interim President, the first female head of the country.

The enlarging of international peacekeepers late last year has created some calm in the country.

On May 15, Pope Francis recognized the challenges of the people of CAR in his address to the Bishops who were in Rome for their ad Limina Apostolorum visit, assuring them of his prayerful closeness.

"I would like you to convey to the whole people of Central Africa the assurance of my closeness. I know the suffering they experienced and that they still live through and the countless testimonies of faith and fidelity that Christians have made of the risen Christ on multiple occasions," Pope Francis told the Catholic Bishops of CAR in Rome, encouraging them to “play an indispensable prophetic role during the current institutional transition, recalling and reflecting the witness of the fundamental values of justice, truth and honesty.”

The Catholic Bishops of Uganda extended their invitation to the Holy Father in September last year, requesting him to join them in the celebration of the 50th anniversary of the canonization of the martyrs of Uganda.

The 22 Catholic Ugandan Martyrs (also 23 Anglicans were martyred) were canonized on October 18, 1964 by Pope Paul VI in St. Peter’s Basilica, having been burned to death at Namugongo in Uganda by the king for refusing to recant their Christian faith on June 3, 1886.

Meanwhile, the Chairman of the Kenya Conference of Catholic Bishops (KCCB), Bishop Philip Anyolo of Homabay Diocese told CANAA on Monday that as a Conference, they would be happy to receive the Holy Father in Kenya and would be looking forward to an official communication from the headquarters of the Catholic Church.

“We do not yet have an official communication from the Holy See. When we get it, we shall communicate accordingly,” Bishop Anyolo told CANAA on phone, adding, “We would be happy to receive the Holy Father in Kenya.”

The Bishops of Kenya invited the Holy Father to visit Kenya during their ad Limina Apostolorum visit in Rome last April.

“We ask for your prayers for our faithful in Kenya, who, with great eagerness, hope you will visit them,” John Cardinal Njue told the Pope on behalf the Bishops of Kenya in Rome in April.

“Your holiness, we also take this opportunity to invite you to come to visit your people as this would be a great boost to their faith in these difficult times,” Cardinal Njue had emphasized.

This year, Pope Francis has also announced foreign trips to Ecuador, Bolivia and Paraguay in July and to Cuba and the United States in September.

Christianity's Bastions Moving to Africa and Asia as West Falls into Secularism

Christian Today || By Monica Cantilero || 09 June 2015

Christianity's stronghold has been shifting to Africa and Asia from Europe and the United States as the West continues to embrace secular values at their own risk, according to The Gospel Herald.

This transfer is being reflected in the participation in conferences by bishops from Africa, who deliver a stronger voice upholding traditional Church teachings against proposed liberal changes.

"[African bishops] no longer regard themselves as junior partners in Catholicism Inc.," John L. Allen Jr. of Crux wrote. "This time, they're ready for the board room."

African bishops expressed solid dissent when liberal bishops from Germany attempted to push their agenda, including a "more compassionate tone overall on sexual morality" as well as a more permissive position on "giving Communion to Catholics who divorce and remarry outside the Church," Allen said.

"The message has gone out that this is what synod is saying, this is what the Catholic Church is saying, but that's not what we're saying," said Cardinal Wilfrid Fox Napier of South Africa. "It's not true ... that this synod has taken up these positions."

African bishops also expressed strong opposition to US President Barack Obama's positions on abortion and same-sex marriage, compared to American bishops who opted to "cooperate" with the administration on those contentious issues.

"Those people who have already ruined their society...let them not become our teachers to tell us where to go," Cardinal John Njue of Kenya said in response to Obama's statements endorsing same-sex marriage. "I think we need to act according to our own traditions and our faiths."

The African bishops also spoke against Ireland's vote on legalizing same-sex marriage, encouraging families to have courage and to uphold "Catholic values regarding the family" while turning away "atheism and secularism."

"[The United States] has shifted left over the past 15 years, a direction that finds it now engulfed in moral relativism and embracing behaviours previously considered unacceptable and even sinful," said Dr. Susan Berry of Breitbart, citing a Gallup poll.

In China, officially considered by the Communist party as an atheist country, many have been seeking to fill the spiritual gap that cannot be solved by ideology.

"By my calculations China is destined to become the largest Christian country in the world very soon," sociology professor Fenggang Yang of Purdue University said. "It is going to be less than a generation. Not many people are prepared for this dramatic change."

The Christian population in China may exceed 247 million people by 2030, higher than that in Mexico, Brazil and the US.

"Mao thought he could eliminate religion. He thought he had accomplished this," said Yang. "It's ironic — they didn't. They actually failed completely."

Meanwhile, the secular West is "in for a rude awakening," said Tom Hoopes of Aleteia.

"The party morals we are living make a lot of noise, but they have no future," Hoopes wrote. "It is only a matter of time before we realise we have no clothes on, and no one is coming after us, and that we are running down an empty street in the dark."

Hoopes said it was "scary" to watch "the dying West celebrate its decadence."

"The truth is, life for Christians in the West will get much worse before it starts getting any better."

Catholic Church in Malawi Seeks to Empower People with Disabilities to fight “stigma and discrimination”

Episcopal Conference of Malawi (ECM) || By ECM Communications || 10 June 2015

The Episcopal Conference of Malawi (ECM) with financial support from the Atlas-alliansen of Norway through the Norwegian Church Aid (NCA) has embarked on a three months pilot project on mainstreaming disability rights in the Human Rights and Theology project which will be implemented in the central region district of Mchinji.

Outlining the ECM project content at NCA’s Malawi office, ECM’s National Education Programmes Coordinator, Stephen Ndhlovu said the goal of the project is to contribute to the reduction of incidences of stigma and discrimination amongst people with disabilities in Mchinji district.

Ndhlovu said that people with disabilities face enumerable challenges citing access to education and health services as some of them. He said that the project aims to reduce such challenged by raising awareness on the rights of person with disabilities to different stakeholders, duty bearers and community leaders.

“In 2008 it was estimated that 4.18 percent of Malawi’s population consisted of People with Disabilities (PWDs). PWDs face enumerable challenges to access different services. For example, in education, in terms of enrolment and attendance, it is estimated that 35 percent of PWDs have never attended school compared to 18 percent among the non-disabled; hence school attendance among them is significantly lower compared to those household members without a disability,” He said

Ndhlovu said learners with disabilities also experience many challenges in accessing education which include: lack of specialist teachers, inadequate instructional materials and inhospitable learning environments as classes are too large coupled with inaccessible infrastructure.

According to Ndhlovu, it is against this background that ECM would like to raise awareness on disability rights through popularisation of laws promoting rights of PWDs, building the capacity of PWDs on rights and responsibilities and strengthening networking and advocacy initiatives aimed at demanding for better services for PWDs.

“Deliberate effort will be made to identify people with disabilities in order to target them with project interventions. This will be done in the Human Rights and Theology project targeted areas in Mchinji,” said Ndhlovu, adding that “School Management Committees, Parent Teacher Associations in selected schools in Mchinji will also be targeted in the project.

Head of Programmes at NCA, Esther Masika said a full project will be developed that will run for a longer period in many districts as long as this pilot phase is successful.

She said NCA expects that there will be an increased participation in society by people with disabilities and that they will be able to enjoy equal rights and opportunities through the project’s interventions.

Meanwhile, Programme Manager for Federation of Disability Organisation in Malawi (FEDOMA), Naomi Kalua has commended both ECM and NCA for mainstreaming disability issues in their existing programmes saying many organisations have been sidelining disability issues hence a call to them to emulate the initiative that ECM and NCA have embarked on.

CRS Reiterates Commitment to Working with Church Structures in Peace Building Programs

CANAA || By Fr. Don Bosco Onyalla || 11 June 2015

Catholic Relief Service (CRS) has reiterated its commitment to working with Church structures in implementing its programs in Africa, calling on stakeholders to journey with CRS in this approach.

The assurance was made by CRS East Africa Regional Representative, David Orth-Moore, in his opening remarks at the start of the weeklong CRS-sponsored workshop in Accra, Ghana, under the theme, “Integration and Influence.”

He further called on the participants at the training, drawn from various English-speaking nations of Africa, to walk with CRS in its agenda for ensuring integration of peace-building within its programs to ensure the impact and influence of peace in African societies.

Archbishop Charles Palmer-Buckle of Accra, in his keynote address, challenged CRS and the participants at the workshop to work towards creative leadership, explaining that contemporary Africa is in need of visionary and creative leaders, “the type of leadership that whips up leadership qualities in everyone” including the youth.

“We need leaders who will be creative and turn our challenges into opportunities; in the words of Prof Ali Mazrui, leaders who for example will turn the tide of brain drain into brain gain; leaders who will see opportunities as the sailor sees favourable winds in our challenges of today and help our people, especially prepare our youth to set sail with the wind of positive change today towards Africa,” Archbishop Palmer-Buckle said.

According to CRS website (http://www.crs.org/agency-strategy/priorities.html), the attaining of “leadership in signature program areas for greater impact and influence” and the reinforcing of “an organizational culture of high performance and accountability” are two of the four strategic priorities guiding the achievement of the aspirations of CRS.

Archbishop Palmer-Buckle also spoke about the fragility and vulnerability of the African continent, despite the variety of untapped opportunities all over the entire continent.

“Africa today is still struggling with issues of stable and peaceful democratic institutions; a continent endowed with very vast fertile lands and yet unable to feed its growing populations, let alone educate and protect them from curable diseases and avoidable disasters; a continent super-endowed with very youthful human population, massive mineral and natural wealth but confronted with interminable and internecine wars, plagued with endemic corruption, tribal animosities and even of late xenophobism,” Archbishop Palmer-Buckle observed, noting that despite the half century of self-rule, “Africa seems still very fragile, vulnerable and disoriented.”

Archbishop Palmer-Buckle led the participants in a minute of silence for the repose of the souls of the at least 150 people who died last week as a result of flooding and the explosion of a petrol station in Accra.

“This training will go a long way in assisting the Catholic Church to build capacities in peace building… and to find ways to address peaceful co-existence of communities,” the AMECEA Justice Peace and Caritas Coordinator, Antony Mbandi, who is at the workshop told CANAA, citing communities within the AMECEA region that are experiencing conflicts as potential beneficiaries.

The other two CRS strategic priorities include the deepening of expertise and competencies and the strengthening of engagement with the Catholic Church organizations in initiatives leading to integral human development.

The workshop was organized by the Institute for Peace-building for Africa (IPA) as a CRS Anglophone session and is scheduled to conclude this Friday.

Church Leaders in Africa Encouraged to speak “with one credible voice” on the Family

CANAA || By Fr. Don Bosco Onyalla || 11 June 2015

Church leaders in Africa have been encouraged to put together their deliberations on the marriage institution and speak “with one credible voice” on the family in view of promoting the mission of the Church and safeguard the family in Africa.

The encouragement came from the Vatican-based Prefect of the Congregation for Divine Worship and Discipline of the Sacraments, Robert Cardinal Sarah, while addressing representatives of Church leaders in Africa in Accra, Ghana on Tuesday.

“I encourage you to speak with clarity and with one credible voice and with filial love of the Church,” Cardinal Sarah told Church leaders who were gathering for the June 8-11 Consultative Meeting ahead of the October Synod on the Family.

The Synod on the Family is scheduled to take place at the Vatican from October 4 – 25, 2015.

“Be conscious of the mission of the Church; protect the sacredness of marriage which is now being attacked by all forms of ideologies that intend to destroy the family in Africa. Do not be afraid to stress the teaching of the Church on marriage,” Cardinal Sarah added.

He also encouraged the Church leaders in Africa to be vocal against national and international policies that are detrimental to the promotion of positive family values, urging them to identify with the truth and to safeguard the sanctity of the marriage institution and family.

The President of the Ghana Catholic Bishops’ Conference (GCBC), Bishop Joseph Osei-Bonsu, who welcomed the participants representing various Conferences of Catholic Bishops in Africa to Ghana emphasized that marriage is a union between a man and a woman, expressing the opposition to same sex marriage.

The Consultative Meeting was organized by the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) under theme: The Family in Africa: What Experiences and What Contributions to the XIV Ordinary Assembly of the Synod of Bishops?

SECAM President, Archbishop Gabriel Mbilingi of Lubango, Angola, officially opened the meeting, assuring participants of the unity of purpose among the Church leaders in Africa on theme of the family.

“Africa will speak with one voice at the next Synod- with one voice we will present the challenges and successes of family life in Africa” Archbishop Mbilingi assured the participants at the meeting.

The First Vice-President of SECAM, Bishop Louis Portela Mbuyu who also chairs the Theological Committee of SECAM called for more initiatives in family life apostolate saying, “We have to do more in evangelising families and making families evangelisers.”

In their final message signed by SECAM President on Wednesday in which different sessions and input of the Consulative Meeting are detailed, the Church leaders in Africa acknowledged with appreciation the various input during the Consultative Meeting.

“These presentations have helped the Bishops of Africa, the future Fathers of the next October Synod, to better identify the challenges of marriage and family,” reads the English translation of the final communiqué, sent to CANAA in French.

According to the Press Release by SECAM Director of Communications, five Cardinals and 45 bishops took part in the Accra Consultative Meeting.

Photos by SECAM Director of Communications

Malawi’s Catholic Development Commission embarks on Projects to Empower Communities after Natural Disasters

Episcopal Conference of Malawi || By Cedric Nyoni || 08 June 2015

As a way of providing sustainable and long term response to people whose livelihood was affected by this year’s flood disaster, The Catholic Development Commission in Malawi (CADECOM) embarked on implementation on several projects that include, what they call Resilience Project and the Central Emergency Relief Fund III (Cerf III).

According to CADECOM’s National Secretary Carsterns Mulume, the projects are aimed at cushioning the shocks that these people incurred or might face in future disasters.

“CERF III Project is relatively short term response which is aimed at responding to the immediate needs of communities that were affected by this year’s floods by providing them with agricultural inputs and modern ways of farming while Resilience Project is aimed at preparing farmers moving them from a state of disaster to a state where they can live a normal life” Said Mulume.

CADECOM is coordinating the two projects in T.A. Chiwalo’s Area in Phalombe District with financial assistance from the United Nations’ Food and Agriculture Organization (FAO).

Speaking during one of field visits, Chief Chiwalo thanked CADECOM for helping his subjects when ever need arises and urged his people to be corporative.

“My area lies on the Lake Chilwa plain Basin and that most of the times it is prone to floods, my area was even one of the areas which was affected by the infamous 1991Phalombe flash Floods Disaster. I must thank CADECOM because of recent times they have always been there for us with various projects” said Traditional Chief Chiwalo.

“The CADECOM people came to our village months ago and started teaching us how to practice conservation agriculture, they also taught us about village banking and savings in order for us to be self reliant both in terms of food and economically so that we should not fill the pinch of the disaster” said Anne Phandama one of the beneficiaries from the area.
Communities through The Resilience Project are being told how to practice Environmental friendly ways of Farming and food Conservation. They are also drilled on how to save income.

During a recent Field visit organized by CADECOM, journalists visited Matiti and Namng’ona Irrigation Schemes to appreciate how the CERF III is being implemented on the ground where farmers were provided with treadle pumps, seeds and technical knowhow on winter cropping.

Church Leaders in South Sudan Inspired by Rwanda in their Search for Peace

CANAA || By Fr. Don Bosco Onyalla || 08 June 2015

The Church in South Sudan continues to seek ways of having peace and reconciliation in their country despite failure in various attempts by different organizations.

Church leaders consisting of twenty five leaders and representatives from the member churches of the South Sudan Council of Churches are finding inspiration from Rwanda after sharing with Rwandans during their retreat in Kigali, learning from there “the need for reconciliation, forgiveness, humility, unity and leadership.”

“We have listened to the voices of our Rwandan brothers and sisters. We thank them for sharing with us, and we particularly thank the Church of Rwanda for welcoming us and offering to walk with us on this journey. We have seen how they developed their country after the genocide of 1994, and how they addressed the pain, anger and bitterness of those terrible events,” the South Sudanese Church leaders shared in a statement.

“We have visited their genocide memorials; such inhuman acts, whether in Rwanda or South Sudan, must never be forgotten; we must know, learn from and take responsibility for our history,” the Church leaders continue in their statement dated June 7, 2015 and signed by the South Sudan Council of Churches (SSCC) Chairman, Bishop Peter Gail Lual Marrow.

The Catholic Church is a member of SSCC and Archbishop Paulino Lukudu Loro of the Catholic Archbishop of Juba was in attendance.

Speaking to Bakhita Radio after his return to Juba, Archbishop Lukudu appreciated the spirit of love and forgiveness he saw in Rwanda, adding that “forgiveness needs actual work and people have to forget the past and open a new page,” as reported by the Catholic Radio Network News.

The collective statement confirms the Church leaders’ prophetic voice, the Church’s position on the protracted violent conflict, updates on the peace process, the specific actions of the Church in previous peace initiatives, among other significant roles of the Church, concluding with a message of hope and forgiveness.

Below is the full statement by SSCC leaders.

SUDAN COUNCIL OF CHURCHES CHURCH LEADERS' RETREAT STATEMENT OF INTENT

KIGALI, RWANDA, 1^st – 7^th June 2015

The word of Yahweh was addressed to me as follows, 'Son of man, I have appointed you as watchman for the House of Israel. When you hear a word from my mouth, warn them from me. If I say to someone wicked, "You will die," and you do not warn this person; if you do not speak to warn someone wicked to renounce evil and so save his life, it is the wicked person who will die for the guilt, but I shall hold you responsible for that death. If, however, you do warn someone wicked who then fails to renounce wickedness and evil ways, the wicked person will die for the guilt, but you yourself will have saved your life' (Ezekiel 3:16-19).

Preamble

We, twenty five leaders and representatives from the member churches of the South Sudan Council of Churches, gathered in Kigali, Rwanda for a retreat from 1st to 7th June 2015 along with lay members and partners, issue this solemn statement of our intent to achieve peace and reconciliation for our beloved nation. We speak with one voice as the united Church of South Sudan.

We have listened to the voices of our Rwandan brothers and sisters. We thank them for sharing with us, and we particularly thank the Church of Rwanda for welcoming us and offering to walk with us on this journey. We have seen how they developed their country after the genocide of 1994, and how they addressed the pain, anger and bitterness of those terrible events. We have visited their genocide memorials; such inhuman acts, whether in Rwanda or South Sudan, must never be forgotten; we must know, learn from and take responsibility for our history. We have learned many things from them: the need for reconciliation, forgiveness, humility, unity and leadership. We have seen how important forgiveness is: the person who does not forgive remains a prisoner of their own bitterness, and only he or she holds the key to that prison. To free another person is to free yourself; reconciliation must begin with yourself; only if you heal yourself can you hope to heal others. We have been challenged to examine ourselves, to question whether we have colluded in the conflict either by omission or commission, and to begin to transform ourselves. We confess and repent of our own wrongdoing. Forgiveness seems foolish in the world of politics and militarism, but for the Church of the Crucified Christ who, even as he was dying, said, “Father, forgive them; they do not know what they are doing” (Luke 23:34), forgiveness is the only way. In a world which correctly focuses on human rights, it is often forgotten that we can at times choose to sacrifice some of our rights for the common good. To choose forgiveness and sacrifice is to choose greatness. But forgiveness is not the same as impunity; accountability, particularly through restorative justice, can still be pursued. A heavy burden is upon all of us to create a positive future for our young people, for our children and for future generations.We came to Rwanda to learn because we must prevent such a terrible atrocity from happening in our own country: “Never again!”

Prophetic Voice

Just as the Prophet Ezekiel was appointed watchman by the Lord, we too are appointed watchmen and women by divine authority. At the 2010 meeting between Church and Government in Juba (Kajiko 2), a South African bishop advised us that we could be like ‘watch dogs’ or ‘guide dogs’. A watch dog barks when there is trouble, but a guide dog leads you away from trouble in the first place. We have tried to be like guide dogs. We have consistently tried to help our nation to move in the right direction by offering guidance to our leaders. We spoke powerfully at the Nyakuron meeting in December 2013, urging the SPLM leadership to resolve their differences peacefully. After the current conflict began, we issued our first statement within 48 hours, on 17th December 2013. Since then the SSCC and member churches have issued numerous statements, culminating in the SSCC statement on 26th May

2015 and an ECSSS statement on 31st May 2015. All our guidance has been ignored. To fulfil the mandate given to us by the Lord, we must cease to be like ‘guide dogs’ and become like ‘watch dogs’. Not only will we warn our leaders and our people to renounce wickedness and evil ways, we will take action to bring peace and to begin reconciliation. All of this we do out of love, not anger. The leaders of this nation are our sons and daughters, our brothers and sisters, our parishioners and congregants; we are their pastors and shepherds.

The Church's Position on the War

We have repeatedly stated that this is a senseless war which must stop immediately. There is no moral justification to continue killing ourselves, regardless of any legitimate political issues with government or opposition. A cessation of hostilities must be implemented before any detailed negotiations for the future; it is unacceptable to negotiate posts and positions while people are killing and being killed. Negotiations are about to begin again while innocents continue to suffer. What will be different this time? The needs of the people must be met, not the needs of political and military elites. It appears that pride, power and politics have become a greater priority than peace.

As we analyse our conflict, we see many root causes. We see a power struggle between leaders surrounded by an immediate circle of advisors, aides, politicians, generals, hangers-on, and spoilers. We see ethnic communities following their leaders, while grassroots communities and armed youth are caught up in cycles of revenge killing. We see military commanders, each with their own agendas, not necessarily under the control of the principals. We see communities which have not yet taken sides in the conflict put under increasing pressure by a lack of effective governance, the failure of the rule of law, and by direct provocation from government or opposition forces.

We also see the terrible effects of the recent upsurge of fighting; a rapidly deteriorating economic situation leading to hardship for ordinary citizens; national assets destroyed; human rights abused at every level; people killed and tortured; women raped; children recruited into armed groups; looting; arrests for no reason; security organs acting as if they are above the law; a shrinking space for citizens and civil society to speak out; a deteriorating humanitarian situation; increasing militarisation of society; new armed groups springing up; and increased conflict between and within communities.

Much of the country is lawless, and so people take the law into their own hands. There is an increase in crime with no action taken, and people are afraid of the authorities who should protect them.

Peace Processes

We acknowledge all the peace negotiations, whether in Addis Ababa or Arusha, and we hope that the steps taken to implement the Arusha agreement indicate a new commitment, but overall there appears to be little real progress. There is a complete lack of trust between the parties. They are not ready to make peace; both still see advantages to armed conflict. They talk about talks rather than talking about peace. There is no political will for peace. Furthermore, we believe that they have no idea how to make peace. They have no exit strategy; they are unable to find a face-saving compromise that will convince their followers they have gained something. If the two principals sign an agreement, there is no guarantee that their commanders and other followers will actually agree to implement it. People are completely polarised. The Church must play a significant role and the process must be owned by South Sudanese stakeholders.

Church Action

The Church has historically played a significant role in peace making.

This includes the People to People Peace Process, the Entebbe Process which shadowed the IGAD negotiations in Naivasha, our paper ‘Let My People Choose’ which put the right to self-determination at the centre of the CPA, and our advocacy to bring about the referendum. We wish to inform our leaders, our people and the regional and international community that the Church is now taking serious steps to bring about a homegrown solution for peace and reconciliation.

Advocacy

Starting in South Sudan and reaching out to the region, the rest of Africa and beyond, we will embark on a process of advocacy. We appreciate the role of regional states and express our gratitude for their efforts to bring peace. However we are also aware of their own political, military and economic interests in South Sudan which might cause difficulties and suspicions; there are elements of a proxy war.

We will go to regional church bodies, national councils of churches and individual churches and, through them we will reach out to key regional leaders. We also appreciate the role of the international community, and will reach out to them.

Neutral Forum

We will find ways to bring stakeholders together in a less politically charged atmosphere and to build bridges between them to overcome mistrust and disagreements. Any successes in this process will feed back into the IGAD negotiations.

Reconciliation

A political settlement is a necessary first step, but reconciliation at all levels, vertically and horizontally, is essential. Only the Church can bring about true forgiveness and reconciliation. We will spearhead reconciliation, where necessary incorporating existing mechanisms so as not to lose what has already begun on the ground. We must transform ourselves, transform our people and transform our nation. We are wounded, but we must become wounded healers. We commit ourselves to modelling reconciliation and forgiveness in our words and actions.

Throughout our country, and amongst our people in the diaspora, we will call for prayer and fasting to change the hearts of ourselves, our leaders and our people. Only through forgiveness and reconciliation can we live as one nation, and only through God's help can we forgive and reconcile.

Message of Hope and Forgiveness

We ask forgiveness for anything we may have done to divide our nation, and for all the times we have failed to speak and act in love to heal our nation.

We bring you a message of hope. We have been inspired by the spirit of love and forgiveness we have seen in our brothers and sisters in Rwanda. Their testimonies have shown us that forgiveness is not just a theory, but that it actually works. The past does not need to control us any more!

In our struggle for liberation we had a strong spirit of unity; let us once again accept ourselves as one united people. The Grace and Power of God will prevail.

We love you, we bless you and we forgive you all.

Given this day, 7th June 2015, in Kigali, Rwanda.

_____________________________________

Rt. Rev Peter Gail Lual Marrow

Chairman

South Sudan Council of Churches (SSCC)

Catholic Family Life Office in Kenya Launches Fund Drive to Support Countrywide Activities

CANAA || By Rose Achiego, Waumini Communications, Kenya || 08 June 2015

The Catholic Family Life office under the Kenya Conference of Catholic Bishops (KCCB) has launched a fund drive aimed at helping the office reach out to families experiencing challenges in all Catholic dioceses across the country.

The Family Life National office of KCCB, which exists “to promote responsible parenthood and is mandated by the bishops to handle all family related groups and associations,” intends to roll out its programs in all the Catholic dioceses of Kenya.

The office plans to begin a program of addressing the challenges Catholic families in Kenya face by instilling family values and encouraging the faithful to follow the biblical teachings and emulate the Holy Family of Jesus, Mary and Joseph.

The Saturday, June 6 event was presided over by the Chairman of the KCCB Family Life National Office, Bishop Salesius Mugambi of the Catholic Diocese of Meru.

Speaking at Holy Family Minor Basilica where the fund drive was launched, Bishop Mugambi called on the people entrusted with the duty to salvage the family to persevere in this calling as they educate the masses about the family and advocated for a collaborative approach.

“There is need to combine forces with other organizations addressing family matters like Marriage Encounter, Education for Life and many others to protect the family,” Bishop Mugambi said.

The Bishop identified financial limitations as one of the challenges preventing the Family Life Office from carrying out its mandate and appealed for monetary support from people of good will.

He felt encouraged by those who gave financial contribution during the launch of the fund drive, during which close to 1 million Shillings (about US$10,500) was raised.

Negative media influence and practices contributing to family breakdown propagated by some activists are among the challenges for which the Family Life National office is soliciting funds to address.

The numerous challenges the family faces in modern times is a matter of concern for the Catholic Church in Kenya and globally.

On October 8, 2013, Pope Francis announced an Extraordinary General Assembly of the Synod of Bishops on topics related to the family and evangelization in October 2014, to be followed by an Ordinary General Assembly of the Synod of Bishops in October 2015, on the same topics.

The theme of the Synod on the Family is: The Pastoral Challenges of the Family in the Context of Evangelization.

Final editing by Fr. Don Bosco Onyalla, CANAA Coordinator.

Catholic Bishops in Ghana Concerned about Perennial Floods, Three Days of National Mourning Begin

CANAA || By Damian Avevor, Ghana || 08 June 2015

The Catholic Bishops in Ghana have expressed their sorrow and distress following the deaths of Ghanaians due to heavy floods that caused a petrol station to explode last Wednesday.

There was an explosion at a petrol station in the Ghanaian capital, Accra, last Wednesday night, amidst heavy floods, resulting in the death of at least 150 people, according to reports.

An official three-day period of national mourning started on Monday, with flags flying at half-mast and many public buildings draping in black and red garland across the country.

In a Press Statement signed by the President of the Ghana Catholic Bishops’ Conference (GCBC), Bishop Joseph Osei-Bonsu on June 5, 2015, the Bishops expressed their shock and regretted “the incredible loss of lives.”

“We have learnt with utter shock the huge explosion which occurred at the Goil Filling Station near the Kwame Nkrumah Circle which has resulted in many deaths. We deeply regret the incredible loss of lives and the sheer carnage caused by the ensuing inferno.”

The Bishops attributed the unfortunate incident to poor planning and reactionary approaches on the part of the government leadership.

“We have not done well over the years with our long-term planning in our response to the perennial flooding in Accra and other parts of Ghana,” the Bishops decried, explaining, “Time without number, our capital city has suffered the ignominy of being inundated with floods leaving in its wake massive destruction of property and human casualties. For all this time, what we have witnessed is government officials and ministers visiting flood scenes to commiserate with victims and to make long and empty promises to fix the situation.”

“Year in and year out, the same situation keeps recurring without any concrete practical steps being taken to address it holistically. This latest incident should be a wake-up call for us to be up and doing and not only pay lip service to the phenomenon of flooding in Ghana,” the Bishops said.

They called for the re-planning of towns and cities and advised against giving building permits to people who want to build houses on water courses and recommended that those who flout such building regulations be dealt with according to the law.

“Every Ghanaian must be ready to learn and accept the fact that when we flout our laws, we will all one day inevitably face the consequences of such an act,” the Bishops observed.

The Bishops went on to express optimism despite the regrettable loss of lives and property saying, “We are optimistic that all is not lost. We believe that we can rise from this tragedy and put our acts together to forestall future mishaps of such magnitude. Actions we take today can carry great hope for the future. Let us all help in building a better Ghana.”

Hundreds of workers in the capital were left stranded at their work places as the heavy downpour submerged the Ghanaian city on the evening of Wednesday, June 3.

Most of the principal streets in Accra were flooded and remained unmotorable as commercial and private vehicles were trapped in the deluge which was above knee level, forcing motorists to park their vehicles on the inner and outer pavements to prevent their vehicles from being carried away by the flood.

This is not the first time Accra has flooded after a few hours of heavy rain.

It is believed that the situation has been aggravated by the choked drains in the city as well as buildings constructed on waterways.

The Bishops’ Statement expressed heartfelt condolences to those who lost dear ones to the flood and prayed that God would console them and restore them to hope.

“We also pray for those who lost their lives that God will grant them merciful judgment and give them a place in his heavenly abode. We believe in the ability of State institutions tasked with responding to such situations to come to the help of victims,” the Bishops said.

Final editing by Fr. Don Bosco Onyalla, CANAA Coordinator.

World Council of Churches Urges More Security in DR Congo

Vatican Radio || 02 June 2015

An international conference on peace and security in the Democratic Republic of Congo (DRC) has issued an invitation for churches and partners to establish “a suitable structure or process for the purpose of sharing and consolidation of existing initiatives by the churches and related organisations or networks, and in order to consider new ecumenical initiatives” in the DRC.

The final communiqué voiced particular concern for youth, children, women and other vulnerable persons, committing especially to “focussing on the concerns of young people in the DRC, including education and employment, training in nonviolence and peace-building, and preventing gender-based violence and harassment”.

Below is the full Communiqué:

Communiqué of the International Conference on Peace and Security in the Democratic Republic of the Congo

01 June 2015

Preamble

On 27-29 May 2015, 75 participants gathered in Geneva for an international conference on peace and security in the Democratic Republic of Congo (DRC), at the invitation of the World Council of Churches (WCC) [Commission of the Churches on International Affairs (CCIA)]. Participants represented a wide spectrum of churches and church-related organizations both from within DRC and from the wider global ecumenical fellowship, as well as partners from civil society and the UN.

Among the participants were 19 Congolese coming from DRC. 20 others had been expected, but were denied or did not obtain visas in time to enable them to participate. We greatly regret that the participation of Congolese young people was especially impeded by the denial of visas.

We gathered at an important moment for the people of the DRC, anticipating provincial and municipal elections this year and a presidential election in 2016, and at time when recent violence in Beni and the arrival of refugees from Burundi, have given unsettling signs of renewed instability in the country and region.

Through worshipping and praying together during this conference we strengthened our ecumenical fellowship and drew inspiration and courage from the faith we share for the challenges ahead.

Purposes

The purposes of this conference included raising greater awareness of the current situation in the DRC, developing a common understanding of the various threats and challenges faced by the Congolese people, and mobilising partners for on-going international ecumenical accompaniment of churches and partners in DRC. In the context of this wider ecumenical accompaniment of churches and partners in DRC, the conference also sought to promote stronger ecumenical collaboration in preparing for the forthcoming election processes in DRC, and international ecumenical monitoring and observation of the 2016 presidential election.

Observations and rationale

The DRC has been blessed by an abundance of natural resources. But that abundance has in many ways become a burden, as human greed drives unjust exploitation of minerals and living resources, treats other human beings as expendable commodities, and pillages the earth and rapes its inhabitants. Such sinful attitudes and actions have resulted in pervasive violence and injustice.

Violence results in the destruction or denial of life. We follow a Lord who brings abundant life, and we share God’s dream of a world where all human beings live full and generous lives. The ancient dream includes fullness of life for all humanity and repair of the world’s brokenness.

As people on a pilgrimage of justice and peace, we meet Jesus wherever we travel – in children who have been forced to serve as soldiers, people who have been raped, who are hungry and displaced. All are equal members of the body of Christ, and the gift of their lament needs to be heard as a rallying cry for all the churches of DRC, and for their partners within and beyond the country.

We were deeply moved by the voices of the newer generations, who are becoming leaders yearning for peace. Former child soldiers are serving as peace mentors to younger ones, young women are finding their voices in support of their abused sisters, and others are prodding older leaders for justice and right relationship with the rest of creation.

God has also blessed the DRC with an abundance of human resources and relationships of solidarity. The churches have abundant opportunity to build more effective partnerships to succor and support the wounded and abused, to advocate for justice that addresses widespread impunity, and to teach their members about the equal dignity of all human beings, created in the image of God. In their work of repairing the breach, churches have a deep responsibility to honour their differing gifts and repent of competitive attitudes and the lack of love. The people of DRC need their solidarity and leadership toward the vision of the Reign of God here on earth – a society of peace because there is justice for all.

The churches and their members are meant to be salt of the earth. Mixed with the water of baptism, salt becomes an agent of solution, cleansing and healing. The wounds that so afflict the DRC need tender washing – and we pray that the churches, together with other people of faith, may begin to dissolve the pain and water the seed of new life, resurrection born of death in Christ.

Churches within and beyond the DRC can and must partner for more effective modeling of the body of Christ – working together to build up the whole, respecting the dignity of each and every part, and following Jesus’ vision rather than our own more narrow ends. That vision heals the wounded, grieves with the dying and their loved ones, feeds the hungry, liberates the oppressed and sets prisoners free, encourages the poor and frightened, and teaches God’s ways of justice and peace.

Elections are a tool for progress towards the vision of a society of justice and peace. However, the process is fundamentally empty without a transcendent vision of a future that is healed and whole. Elections must serve a vision where all people can live together in communities that are inclusive and without discrimination. None can be whole unless all are welcomed and affirmed as daughters and sons of God, equally deserving of the riches of creation and the full dignity of the One whose image they bear.

Commitments and recommendations

We call for closer collaboration among the churches of the DRC, to address the many issues we have discussed in this consultation, including environmental protection, management of natural resources, and better regulation of the extractive sector; human rights and humanitarian response; sexual and gender-based violence and HIV and AIDS; peacebuilding and reconstruction; corruption and good governance.

As important means of promoting action on these issues and of moving towards realizing the vision of the DRC reflected in the provisions of the national Constitution, churches are called to inform, teach and engage their members in reflection and action, and to work for peaceful elections – at both provincial and national levels – that can result in political leadership committed to responding to these challenges with integrity and accountability.

To this end, we commit to strengthening and widening our ecumenical cooperation for justice and peace in the DRC, and propose the establishment of a suitable structure or process for the purpose of sharing and consolidation of existing initiatives by the churches and related organizations or networks, and in order to consider new ecumenical initiatives on the issues we have discussed. Given the nature and dimensions of the challenges confronting the DRC, an effective ecumenical response demands the common prophetic voice and joint action of all churches in the country. Therefore, through such a structure or process, we will seek engagement with all church families in the DRC, so that we may speak and act together in addressing these challenges. The proposed structure or process should facilitate an inclusive and regular interaction between churches in the DRC and their ecumenical partners nationally and internationally, in order to help strengthen the prophetic voice of the churches in addressing the issues that affect the life of the Congolese people and God’s creation.

Through this structure or process, and through the church families and networks participating in it, we commit to ensuring that the experiences and perspectives of all parts of the country are shared, including the eastern DRC where many of the problems we have discussed are concentrated, and that women and youth are full and equal participants.

We commit to especially focussing on the concerns of young people in the DRC, including education and employment, training in non-violence and peacebuilding, and preventing gender-based violence and harassment, and to support young people as leaders of social transformation.

We call on all international partners of the churches of the DRC to participate in and support stronger and wider ecumenical cooperation for justice and peace in the DRC, including through the proposed structure or process, in order to promote better coordination and collaboration in our collective efforts for the purposes we all share, and to avoid fragmentation and competition that can only weaken our potential impact.

In light of the forthcoming elections in the DRC, we encourage coordination of all church-based efforts to promote reflection, formation and capacity building in Congolese society in order to ensure that not only are the election processes peaceful, but that they also produce committed, empowered and accountable political leadership for justice and peace in the DRC in accordance with the vision and commitments described in the national Constitution.

We will also work through the Commissions on Integrity at national and provincial levels to seek closer collaboration with ecumenical and interfaith partners to this end.

We invite international partners under the leadership of WCC, together with the All Africa Conference of Churches (AACC), the Fellowship of Christian Councils and Churches in the Great Lakes and Horn of Africa (FECCLAHA) and the churches of the country, to work together in undertaking an ecumenical initiative to accompany the churches of the DRC during the period of the 2016 presidential election, and to support the role of the churches in community leadership in the post-election period.

Closing word

We the participants in this conference depart from one another with the conviction that the gospel message and African cultural values impel and empower the churches of the DRC in their critical prophetic role for justice and peace in DRC. We leave feeling that through the encounter, the fellowship, and the sharing of information and insights the Psalm 133 vision materialized among us. How good it is indeed for sisters and brothers to be together in unity, for there God sends God’s blessing.

(World Council of Churches)

Africa is Where Vatican II Has Really Worked

Catholic Herald || by Fr. Alexander Lucie-Smith || 04 June 2015

A fully involved laity, a Church permanently in mission, and beautiful singing, the Church here thrives

It is nice to know that the number of Catholics in Africa continues to grow. Of course, this is not news as such, but rather the confirmation of a historic trend. Anyone who has lived and worked in Africa, as I have, will be able to confirm the statistical evidence, as one’s experience of the particular Church is that of a community that is alive, growing and confident in its faith and mission.

In fact, if anyone wants to get the flavour of the Catholicism of the future, Africa may be the place to look. For it is here that we see some of the dreams of Vatican II realised. These include a fully involved laity, a Church that is permanently in mission, as opposed to concerned with maintaining structures, a liturgical life that fully reflects and involves its congregations, and, perhaps most important of all, a Church that listens with loving obedience to its pastors and the Magisterium of the Church.

Take one small example: in Africa, unlike here in Europe, you get congregations that actually want to sing in Church. This desire to sing may seem a small thing, but it is indicative of a sort of congregational involvement in liturgy of which most European parish priests can only dream.

What about theology? Is Africa leading the way in this field as well? There are signs that in a few generations it may be. It is a commonplace to point out that the Catholic Church does not lack great African theologians, such as Augustine and Tertullian and Cyprian. But more to the point is the emerging generation of African theologians such as Benezet Bujo.

The main emphasis of Fr Bujo’s work is on inculturation (sometimes called indigenisation), that is to say the process whereby Catholic belief speaks to people within their culture, rather than being perceived as coming to them from outside it. This inculturation is in large measure responsible for the success of Catholicism in Africa.

Faith completes the various cultures of Africa, and brings them to perfection. It does not replace them. Inculturation was the main reason why the mission to the New World in the sixteenth century was so successful; the lack of it is reflected in the relative failure of Catholicism to take root in Japan.

Of course there are caveats too about the progress of Catholicism in Africa. There are many cultural practices incompatible with Christianity that persist – such as female genital mutilation and various superstitious practices.

There is also the continuing challenge of helping to bring about the emergence of a truly civil society. On this front we must remember the very important work and witness of Father John Kaiser. There are many others like him today. Their work continues.

As the Synod on the Family approaches one has the hope that the African bishops, representing one of the most lively parts of the Universal Church, will make their voices heard. They will have much to say about family life, and they should be listen to with grave attention, particular by those bishops who come from lands where the Church is decaying.

The African Church has long campaigned against polygamy: it is really important that nothing happens at the synod that should undermine this long struggle. The struggle against polygamy is also the struggle for the rights of women and children, and a struggle against the injustice that is suffered in families when a man decides to take another wife, almost always for utterly selfish reasons.

Incidentally, in standing against polygamous marriage, the African Church is standing with something that St Thomas Aquinas taught, namely that the taking of a second wife is an act of gross injustice to the first wife. In this as in so many other things, the African Church shows itself as an authentic witness to Catholic tradition.

Alexander Lucie-Smith is a Catholic priest, doctor of moral theology and consulting editor of The Catholic Herald.

Establishing ‘Strong Christian Communities’ among Resolutions of Diocesan Synod in Ghana

CANAA || By Fr. Don Bosco Onyalla || 04 June 2015

A diocesan Synod in Ghana has resolved to step up initiatives toward transforming lives within its territory by having ‘strong Christian communities’ in view of tackling the various challenges experienced within the diocese.

Intensifying efforts to transform the lives of the people “through the power of the gospel and through strong Christian communities” was the first of the seven resolutions at the conclusion of the diocesan Synod of the twenty-year old Konongo-Mampong diocese in Ghana.

The 10-day long Synod brought together the local Ordinary, the clergy, pastoral collaborators and other representatives of the laity under the theme: “The Catholic Diocese of Konongo-Mampong in Retrospect: Prospects, Challenges and the Way Forward.”

The resolutions are contained in a communiqué signed by the local Ordinary, Bishop Joseph Osei-Bonsu who doubles as the President of the Ghana Catholic Bishops’ Conference.

Poverty among the people, diseases, illiteracy, youth unemployment and superstition were some of the challenges the Synod identified and made resolutions about.

Other resolutions included engagement in Christian education and youth apostolate, advocacy for Christian marriages, promoting environmental awareness among communities, undertaking projects towards self-reliance, dialogue with peoples of other religions, and supporting “traditional rulers in their effort to curtail the high incidence of curses in their local areas.”

This was the first-ever diocesan Synod since the establishment of Konongo-Mampong diocese in March 1995, with territory taken from both Kumasi Archdiocese and Sunyani Diocese.

According to the diocesan website, “The vision of the Konongo-Mampong Diocese is a new society where the poor and the marginalized have discovered that within themselves and their environment there are great potentials to make sustainable progress in their living conditions towards self-reliance and holistic development in the light of the Gospel and the Church’s Social Teaching.”

The Synod was held at the Spiritan University, Ejisu, Ghana.

Below is the full text of the communiqué at the end of the Synod released on Wednesday, June 3, 2015.

COMMUNIQUE OF FIRST SYNOD OF THE CATHOLIC DIOCESE OF KONONGO-MAMPONG - 2015

The grace of our Lord Jesus Christ, the love of God and the communion of the Holy Spirit be with you (2 Cor. 13:13).

We, the bishop, priests, other pastoral collaborators and lay faithful of the Catholic Diocese of Konongo-Mampong, came together at the Spiritan University College, Ejisu, from May 24th – June 3rd 2015, for the first-ever Synod of the Diocese under the theme: “The Catholic Diocese of Konongo-Mampong in Retrospect: Prospects, Challenges and the Way Forward.”

During the Synod, we had the opportunity to pray and reflect together on the pastoral situation pertaining in our diocese as well as on the general socio-economic and political circumstances in our dear country Ghana. We have taken stock of the achievements, challenges, and the way forward for our diocese as we reflected on such topics as evangelization, education, self-reliance, youth and laity formation, marriage and family life, environment, witchcraft and curses, and interreligious dialogue.

We want to thank God for His manifold blessings on our diocese over the past twenty years. We thank God especially for the Christian families who strive in the midst of daunting socio-economic challenges to lead exemplary Christian lives. We thank God for the dedication and commitment of the bishop, priests, religious, laity and the generosity of the benefactors of the diocese. We thank God for the lives and the gift of the youth who constitute the future of the church in our diocese. We thank God for the growth of the church in the establishment of new parishes and rectorates, educational institutions and health facilities.

However, in the midst of all these blessings, we noted with concern the high level of abject poverty which characterizes the lives of the people especially in the rural areas. The people continue to be afflicted by disease, superstition and ignorance as well as an unacceptable level of unemployment among the youth, etc. We urge all concerned, especially policy makers, to redouble their efforts to arrest this troubling situation.

On education, we noted with regret that in spite of all the huge investments in this area of national development, we continue as a nation to turn out unemployable graduates. The unilateral emphasis on the acquisition of knowledge and skills has adversely affected the integral formation of our young people. Our schools are not doing enough in the area of the moral and human formation of the youth. The current state of widespread examination malpractices and the low level of academic achievement, especially in the rural areas, continue to bedevil our educational system and scar the conscience of the nation. It is distressing that parents, teachers and other educational officials actually collude to help students cheat at examinations under the misguided idea of securing the children’s future. In the light of this alarming situation, it is regrettable that governments, by their policies, continue to sideline the missions in the supervision and management of mission schools in the country. We urge the government to rethink some of these policies and enter into a meaningful partnership with all stakeholders for the sake of the future of our teeming youth.  We further urge that 30% admission quota in the mission schools be given to the religious bodies that founded them.

The Synod also noted that the quality of parenting today leaves much to be desired. There is little or no adult supervision of many children who, as a result, are picking up habits that are detrimental to them and to the nation as a whole. We urge parents, especially our Catholic parents to be role models for their children, to spend quality time with their children and take keen interest in their holistic growth inspired by gospel values.

We took cognizance of the fact that land degradation, air pollution and the contamination of water bodies continue to threaten our very survival as a nation in spite of all the good laws that have been passed over the years to protect our forests and water bodies. Indiscriminate felling of trees, bush fires, “galamsey” operations, ‘building in water ways’, irresponsible disposal of liquid and solid waste and the wrong use of pesticides and weedicides are all problems that need to be addressed as a matter of urgency. We urge all concerned, especially public institutions and local leaders, to treat these problems with the importance they deserve as we encourage our fellow Ghanaians to adopt a more responsible attitude toward environmental issues. Our first and second cycle schools should redouble their efforts to inculcate into the youth deep respect and care for the environment.

Bribery and corruption and all forms of malfeasance have infiltrated every sector of our national life and they are gradually ruining our nation. As a people, it is high time we stopped paying lip service to the ideal of probity and accountability and tackled head long this canker. We advocate transparency and accountability in the management of our national resources. We urge the quick passage of the Freedom of Information Bill as a necessary first step to involve the citizenry in the fight against official malfeasance. There is also the need for a proper formation of the youth to help them appreciate the values of integrity and hard work if we hope to reverse the current misguided trend of seeking social and material advancement by all means and by any means.

The Synod noted with concern the current religious situation in the country where some pastors and religious leaders are exploiting the masses and enriching themselves under the guise of alleviating their problems. Our people should understand that suffering is part of Christian living and that genuine Christianity teaches that God’s blessings cannot be bought. It is unchristian to demand money before helping an individual. We encourage the people to pray for the gift of discernment and our priests and other pastoral agents to intensify their education of the faithful in this unfortunate development of religious exploitation.

We also noted the global concern about the rapid rise in religious extremism and the violence associated with it. We urge our fellow Ghanaians to be alert to this danger and to work tirelessly to prevent extremism from taking any foothold in our country. Interreligious dialogue should be pursued relentlessly in order to create a healthy respect among believers of all religions.

Most Ghanaians, like most Africans are obsessed with the belief in witchcraft and its associated practices. The recent pervasive attention to witchcraft in the media and the high incidence of curses in Ghana are cause for great concern. This unfortunate situation is linked to the excessive focus on witchcraft and its attendant effects of fear and superstition. We call on all Christians to rely on their faith in and commitment to Jesus Christ as the only authentic Christian response to this unfortunate situation.

RESOLUTIONS
In the light of the above, we resolve:
1.    To intensify our efforts to transform our lives and communities through the power of the gospel and through  strong Christian communities
2.    To offer good Christian education to all our youth, raise the standard of the academic performance of pupils and students in Catholic schools and inculcate in them strong Christian virtues, and continue to support our bishops in concluding a Partnership Agreement with the State on Education
3.    To form the youth to have good Christian marriages and offer ongoing formation to couples to support them in their marriage
4.    To make all the faithful conscious of their responsibility to keep their environment clean and healthy and avoid practices that degrade the land and water resources
5.    To undertake schemes and projects that will make the diocese and local church communities self-reliant
6.    To continue to develop good and healthy relations with Christians of other denominations and people of other religions; and
7.    To support traditional rulers in their effort to curtail the high incidence of curses in their local areas.
Trusting that the above ideas and resolutions will help all people of goodwill in our country to work together to promote the spiritual, social and economic advancement of all Ghanaians, we ask the Lord to bless the work of all committed to the renewal and growth of the Church in the country.

Long [live] Ghana! Long live the Catholic Church! Long live Konongo-Mampong Diocese!

Signed

Most Rev. Joseph Osei-Bonsu
Catholic Bishop of Konongo-Mampong
3 June 2015.

Preserve Sanctity of Family – Bishop to Pilgrims in Uganda

Uganda’s Daily Monitor || By Emmanuel Ainebyoona || 04 June 2015

Lira Diocese Bishop Joseph Franzelli yesterday urged Christians to preserve the vision and nature of the family.

While delivering a sermon to tens of thousands of Christians gathered at the Uganda Martyrs Catholic Shrine in Namugongo to commemorate Uganda Martyrs Day, Bishop Franzelli warned that the family has been threatened in many ways.

He cited lack of love, infidelity, monetisation of marriage, domestic violence, polygamy, divorce, cohabitation and same sex unions.

‘Death of the family'
“Who is there to teach our youth, remind our married couples and witness the sacred character and inviolability of the family?” Bishop Franzelli said.

He said through the intercession of the Uganda Martyrs, it was important for Ugandans to pray as Pope Francis invites them to do so that families become “places of communion.”

“This seems really a bit too much. What Jesus says is exactly the opposite of what we normally and spontaneously feel, the way we see things and look at people, and the way our society functions,” said Bishop Franzelli.

The bishop was the main celebrant of the Mass that begun at around 10am. Lira Diocese led the celebrations.

Colourful ceremony
It was a combination of melodic interludes and drama as a choir from Lira Diocese clad in gomesi sang, praised and jubilated to commemorate the souls of the martyrs who died for their faith. The public followed in excitement with ululation.

Before Bishop Franzelli delivered his sermon, a young boy came from the congregation being carried on a man’s shoulders to deliver to him a Holy Bible.

During offertory, pilgrims from various countries waved their flags as they carried their presents to the altar.

In his message, Kampala Diocese Archbishop Cyprian Kizito Lwanga said the funds to redevelop the shrine were being fundraised.

He observed that the place is faced with many challenges, including handling sanitation of very many people.

He said the Munyonyo Shrine, where the martyrs were condemned to death, will also be re-developed.

Commended
Archbishop Lwanga thanked Bishop Franzelli for his leadership in managing this year’s commemorations.

He also thanked the security forces and all the pilgrims who walked and travelled from various places to attend the celebrations.

Thousands of pilgrims from Kenya, Tanzania, Rwanda, Burundi, Malawi and other countries graced the occasion.

Mama Maria Nyerere, the widow of the first president of Tanzania, the late Mwalimu Julius Nyerere, was present.

Chief Justice Bart Katureebe and Prime Minister Ruhakana Rugunda also attended the mass.

[email protected]

Church, Traditional and Political Leaders Honour Zambia’s Archbishop Emeritus Spaita

Vatican Radio || By Sr. Mary Rita Kamwenda, SOM in Kasama, Zambia || 30 May 2015

Zambia’s Paramount Chief Chitimukulu of the Bemba people in the Northern Province together with Kasama Archbishop, Ignatius Chama recently led hundreds of congregants in celebrating the life of Archbishop emeritus Spaita.  Chief Chitimukulu brought along with him a traditional Oracle and praise singer known as Ba Mucilingwa together with traditional dancers. Mansa is the Archbishop emeritus James Spaita’s original home and diocese. 

Through the traditional ceremony, the death of Archbishop Spaita is considered officially announced to his people. Among the Bemba speaking people of Zambia, the death of a Chief or a Bishop is surrounded by elaborate funeral procedures whose cultural and traditional significance span centuries. In the case of a traditional leader, sometimes actual burial rites will only take place even after a whole year.

Following the long Bemba tradition, the funeral rite of Archbishop emeritus Spaita was held a year later by the act of traditional, religious and political leaders returning to his original Diocese in Mansa.  There, they held a special Mass that was characterised by traditional dances and poems performed by Chief Mwamba’s Royal singer and Orators. The Chief praise singer outlined the purpose and history of the ceremony. 

The holding of such a ceremony dates back to the period of the then first Bishop of Bangweulu Vicariate, Bishop Joseph DuPont.  DuPont, a French missionary in Africa was popularly known by the Bemba people as ‘MotoMoto' which literally means, ‘Fire, Fire.’ As first Bishop of the area, Dupont temporarily reigned as a chief of the Bemba people for a year in 1898. His reign was intended as a temporary regent and protector of the Kingdom. Since then all succeeding Catholic Bishops are traditionally considered to be co-operators of the Bemba chiefs. They co-operate mostly by giving advice and counsel when called upon to do so. It was in this vain that the current Bemba paramount chief Chitimukulu took the trouble of taking the funeral rites of the late Archbishop Spaita to Mansa Diocese.  

The ceremony was conducted during the Eucharistic Celebration at the Cathedral of the Assumption of Mary in Mansa Diocese.  The main celebrant was the current Archbishop of Kasama, Ignatius Chama. Mansa Diocese Bishop, Patrick Chisanga concelebrated the Mass. Several priests from both Mansa and Kasama Dioceses as well as religious and the laity attended the ceremony.

The late Archbishop James Spaita was born in Mansa Diocese.  He was Bishop of Mansa until he moved to Kasama as Archbishop in 1991.  He retired in 2009 and settled at the pro-cathedral, Chilubula in Kasama.  He died on 4 November 2014 and was buried at St. John’s Cathedral in Kasama, Zambia. 

The Missionaries of Africa, also known as White Fathers, were the first to establish a Catholic Mission in Zambia in 1891.  Bishop DuPont was the first Bishop of the then Bangweulu Vicariate.  He died in Tunisia, North Africa on 19 March 1930.  He was buried there until the Church in Zambia asked for his body. His remains were brought back and reburied in his first cathedral at Chilubula, Zambia in 2001. This was done on the 150th anniversary of his birth. 

Through the ceremony of honouring Archbishop emeritus Spaita, religious, traditional and political leaders sought to emphase that they are all working for the good of God’s people.

Vatican Appoints Nigerian Bishop Member to Vienna-Based Advisory Council for Interreligious and Intercultural Dialogue

CANAA || By Fr. Onuh Ladi Sixtus, Communication Director, Sokoto Diocese || 01 June 2015

The Holy See has appointed the Catholic Bishop of the Diocese of Sokoto, Nigeria, Bishop Matthew Hassan Kukah, member to the Abdullahi IbnAbdulaziz International Council for Interreligious and Intercultural Dialogue (KAICIID) Advisory Council, whose official headquarters is in Vienna, Austria.

From its website, “KAICIID is an intergovernmental organization whose mandate is to promote the use of dialogue globally to prevent and resolve conflict, to enhance understanding and cooperation. Over a seven-year-long negotiation and development process, KAICIID’s mandate and structure were designed to foster dialogue among people of different faiths and cultures that bridges animosities, reduces fear and instills mutual respect.”

By this appointment, Bishop Kukah will represent the African continent and serve along with other Catholic Bishops representing Asia, Europe, Middle East and the United States of America as the official Vatican representatives in the Council.

Responding to the appointment, Bishop Kukah expressed gratitude to the Holy See, saying that the appointment was coming at a period of great trials and opportunities for dialogue for Nigeria in particular and Africa in general.

He believes that this initiative is a wakeup call for both Christians and Muslims in Nigeria to take up the challenge of genuine and truthful dialogue for the development of the nation.

Bishop Kukah is a member of the Pontifical Council for Interreligious Dialogue, Vatican City and Chairman of both the Committees for Dialogue for the Catholic Bishops Conference of Nigeria and the Regional Episcopal Conferences of West Africa (RECOWA).

The Council is made up of members from the various religious traditions of Buddhism, Hinduism, Christianity, Islam among others.

The appointment to the Council is for a period of four years.

The role of the Advisory Forum is to support the Centre in achieving its vision and mission anchored on the principles enshrined in the Universal Declaration of Human Rights, in particular the right to freedom of thought, conscience and religion. The Forum believes that these equal and inalienable rights are the foundation for freedom, justice and peace in the world.

The Mandate of the Council is to “promote the use of dialogue globally to prevent and resolve conflict, to enhance understanding and cooperation with structures designed to foster dialogue among people of different faiths and cultures to bridge animosities, reduce fear and instill mutual respect.”

KAICIID Advisory Council is made up of three founding states, Saudi Arabia, Spain and Austria with the Holy See serving as a Founding Observer.

Nairobi-Based Centre for Leadership and Management Gathers Stakeholders, New Degree Program Rolled Out

CANAA || By Fr. Don Bosco Onyalla || 01 June 2015

The Centre for Leadership and Management (CLM), an Institute at the Nairobi-based Tangaza University College (TUC), last Friday, May 29 held a stakeholders’ meeting to share information about the transition from the Bachelor’s degree of DePaul University in Chicago to a Kenyan one.

TUC signed a Memorandum of Understanding with DePaul University Chicago - School for New Learning in August 2007 to offer a Bachelor’s degree programme in Leadership and Management, put under the Institute of Spirituality and Religious Formation.

The collaboration with DePaul University gave rise to CLM, born in 2010 with the aim to promote an understanding of leadership based on the best practice of traditional African values as well as the Christian values of service, respect and integrity.

The contract with DePaul University expires in December 2015.

The Friday meeting had information sessions aimed at sharing with CLM stakeholders about the newly designed programmes at CLM, including information on the recently approved Kenyan Bachelor of Arts degree in Leadership and Management, accredited by the Kenya Commission for Higher Education.

The 10 a.m. – 1 p.m. meeting, which took place in TUC, had participants also engage in evaluating CLM programmes so far.

The stakeholders who gathered included Superiors from religious and missionary congregations who have been the primary beneficiaries of CLM, sending students to the Institute.

The new Bachelor’s degree programme, which started in January, has four focus areas, that is, Human Resource Management, International Relations, Public Relations, and Public Administration.

CLM Director, Sr. Agnes Njeri of the Sisters of Saint Joseph of the Catholic Archdiocese of Mombasa explained to CANAA the uniqueness of the new degree programme.

“The uniqueness of the degree is that it is competence based, unlike other programmes which are content based and it encourages students to develop sufficient self-awareness that they can deliberately learn as a way of life which includes self-directed learning,” CLM Director said, adding, “Students are also encouraged to use experience to enhance what they know. In this the programme provides the skills for lifelong learning.”

“The stakeholders were very impressed with the new degree especially as it aims at equipping the learners with the skills that are very relevant in the present world,” CLM Director told CANAA in reference to the stakeholders’ meeting.

“One of the stakeholders noted that many religious congregations do not have personnel trained in public relations, which is a key requirement in any organization,” CLM Director added.

There was also a presentation by a representative of CLM alumni association who have founded an organization called the ‘Leaders Guild,’ which networks all CLM alumni with the aim of encouraging each other as well as organizing activities for mentoring leaders in religious congregations and other organizations.

Tangaza University College, formally inaugurated in 1987, started as an institution arising from the co-operation of a number of Religious/Missionary Institutes to provide for the theological education of their respective students.

The Institution has grown to embrace the professional and religious training of others, Christians and non-Christians and students and lecturers come from over 40 countries and about one hundred Religious and Missionary Congregations.

School of Theology, Institute of Social Ministry, Institute of Youth Studies, Institute of Social Communication, Maryknoll Institute of African Studies, Christ the Teacher Institute of Education, Institute of Spirituality and Religious Formation, and the Centre for Leadership and Management are among the Schools and Institutes of TUC.

CLM has the vision to be a world class centre of excellence for leadership and management, committed to promoting life-long learning.

For more information about CLM, email:[email protected] or [email protected]

Catholic Bishops of Africa and Europe want Catholic Family Values Upheld

CANAA || By Fr. Don Bosco Onyalla || 01 June 2015

Catholic Bishops from Africa and Europe have expressed the need to have Catholic family values upheld, encouraging families on both continents to reject atheistic ideologies, which have the ability to destroy marriage and the family.

The expressions were made in Maputo (Mozambique) at a seminar under the theme The Joy of the Family, the fourth such seminar in the journey of Communion, Solidarity and Collaboration which started in Rome, Italy, in 2004, by the Catholic Bishops from Africa and Europe.

The May 29 - 31 seminar gathered delegates from the Council of European Bishops’ Conferences (CCEE), the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), a married couple, some Religious, and some laity.

Speaking at the seminar, the President of SECAM, Archbishop Gabriel Mbilingi of Lubango, Angola, encouraged families to uphold Catholic family values and to be bold enough to reject atheistic ideologies, which destroy marriage and the family.

He appealed to the Church to empower the family to proclaim the Gospel of the family, the civilization of love and the culture of life and advocated strong pastoral choices in order to save the family from destruction.

“Inculturation of the message of Christ is paramount in response to the global pastoral challenges of our time,” Archbishop Mbilingi maintained.

Archbishop Mbilingi’s presentation was entitled, ‘Summary of the Challenges of the Synod in 2014, and Perspectives for the forthcoming 2015 Synod.’

The message from CCEE President, Cardinal Erdo of Esztergom-Budapest, Hungary, was read on his behalf by CCEE Secretary General, Monsignor Duarte Da Cunha.

In the message, Cardinal Erdo highlighted some of the challenges the family faces globally as a result of secularization and individualism “which separates the human person from his / her natural environment, from the communities represented by the family and society.”

“In some countries de facto cohabitation has now become the norm, and yet marriage and the family are not just spiritual aspects of the individual, but by their very nature have an institutional and community aspect,” Cardinal Erdo observed.

“The testimony of a faith rooted in life and often lived in joy even in the midst of so many material difficulties, along with the martyrdom of our brothers and sisters who give their lives for the faith, is a strength, it is a blessing, it is a source of grace for the universal Church, too,” Cardinal Erdo said in relation to the Churches of Africa, which offer “an invaluable testimony of their faith.”

Some of the topics discussed at the seminar included: ‘Anthropological, social and ecclesial challenges for the family’; ‘The joys and sufferings of the family: pastoral challenges’; ‘The mission of the bishop in proclaiming the Gospel of the Family’; and ‘The role of the Church and the bishops in dialogue with society and States in family matters.’

According to a Press Release by the Communications Offices of CCEE and SECAM sent to CANAA, the Catholic Bishops at the seminar “pledged to redouble their evangelization efforts through a more focused family pastoral care in all their dioceses and instill the vision of the Christian family not only in their faithful, but also in every person of good will.”

Below is the full text of the communiqué released at the end of the seminar, read to the participants by the Secretary General of CCEE, Monsignor Duarte Da Cunha, on behalf of the Catholic Bishops of the two continents.

MESSAGE FROM THE 2015 CCEE-SECAM SEMINAR OF MUMEMO, MOZAMBIQUE.

1. Introduction:

We the Bishops from Europe and Africa, delegates of the Council of European Bishops’ Conferences (CCEE) and the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) have been meeting here in Mumemo, Mozambique, together with a married couple, some Religious, Laymen and women participants. We have come to the end of our seminar of May 29 - 31, 2015, (the fourth such seminar in our journey of Communion, Solidarity and Collaboration which started in Rome, Italy, in 2004). We have deliberated on the theme: The Joy of the Family.

We spent time listening to the joys and challenges of families, testimonies from delegates and other participants; we have been reflecting, praying and trying to discern what the Holy Spirit is saying today to us as Shepherds of the Church in Africa and Europe as we prepare for the 14^th Ordinary General Assembly of the Synod of Bishops on The Vocation and Mission of the Family in the Church and Contemporary World.

At the end of this seminar, on this Sunday, Solemnity of the Most Holy Trinity, feast of the divine Family of unity and communion, in the face of today’s joys, challenges and even crisis that marriages and families are going through, we would like to share a message of joy and hope with all the sons and daughters of the Church in Africa, Europe and elsewhere, and with all men and women of goodwill.

2. Joys and Challenges of the Family:

With grateful hearts, we remember our own families, our father and mother, brothers and sisters, our grandparents and other relatives, a home, where we felt loved and we received education in human values and behavior, our first initiation to faith and prayer life that still support us even today as bishops.

Of course, not everything was perfect. Some of us came from families with challenges too. We all however celebrate this God-given gift of family, father, mother, and children as the natural basic human cell indispensable for every person.

Today, we also see around us many happy families. Places where spouses love one another with a love that grows with the number of years of marriage; we see homes in which children feel loved; where faith in God and family values are lived and passed on; where there is unconditional acceptance and mutual cooperation, room for mistakes, fraternal correction and place for forgiveness and reconciliation; where every child is welcome, with whatever traits and disabilities. We commend such families, and we are grateful to God for them!

At the same time, as Pastors, we are close to those, who though married, are living in some marital crisis. We suffer a lot with broken families; with poor families that hardly make it through the day. We are touched by people afflicted with illness and who cannot be taken care of for lack of financial means, or lack of professional healthcare. We know also many people who are caught up in substance abuse, a source of great suffering for their family; people working abroad, far away from their families in near-slavery conditions; many families torn apart by hatred and even war, by migration and human trafficking. We are worried by some of the negative influences within the media.

Our hearts are broken, when we notice young children, orphaned, abused, without education, many of whom live alone on the streets, and teenagers lured into violence, crime, prostitution, etc. We hear of so many mothers, who desperately see no future for their unborn child, and so resort to abortion. What a pain this must be!

But joyfully, we also see the Holy Spirit at work, in so many families that live a life of selflessness and sacrifice, being generously open to new life, and giving themselves without conditions to other family members, and in that way really finding fulfillment in themselves. This is what Jesus says to such people: “…Whosoever loses his life for my sake will find it…”(cfr. Mt. 10.38-39), and again: “No greater love has anyone than to lay down one’s life for one’s friends” (Jn. 15.13).

We hear of so many good initiatives that support families in their daily burdens and circumstances. In Africa especially, the bonds of family members are very strong. We admire the vitality of living faith-communities, and the presence of so many young people. In Europe, we rejoice over the many new religious movements that have arisen in recent years, that explicitly embrace family life, and are bringing about a new spring and élan to this wonderful creation of God, the human family. We cannot but rejoice in these good signs.

3. Vocation, Spirituality and Mission of the Family:

Africa is regarded by scientists as the cradle of humankind. It is here that we dare to challenge the current state of families and try to find solutions to it. We therefore encourage families to pray regularly together, since this is the heart of the life of love and faith that all family members are called to. As Blessed Mother Theresa of Calcutta often said, “The family that prays together, stays together”, we exhort families and family members to pray especially the holy rosary. Regular participation in the Holy Eucharist also brings peace of heart and mind, and strengthens families. Since all are called to a life of holiness, let family members strive for holiness! Prayer groups of mothers and fathers for their children for instance can fill the need for mutual support.

Education in human values and virtuous behavior is also indispensable, a grave responsibility of parents for their children. Open communication between parents and their children, in order to face the challenges of our culture, and in their formation is now more necessary than ever. We therefore take this opportunity to call on political leaders and civil authorities to ensure that families are enabled and provided with the wherewithal to fulfill their parental responsibilities towards their children for the greater good of the society. Children and the youth of today need to be helped also to acquire the ability to discern and the will to choose what is right and just and virtuous, and to avoid evil.

Thus can the Christian family also take up its own missionary vocation to be a place of welcome for those that are desolate and destitute, a safe place of dialogue, where cultures meet and are purified by the Gospel; the place where children are born and nurtured who will become our future politicians, artists, scientists, engineers, doctors, craftsmen and women, civil and public servants, our future fathers and mothers, priests and religious, all being warmly encouraged and accompanied in their search and pursuit of their God-given vocation in life.

4. Our Mission as Bishops:

In communion with Our Holy Father, Pope Francis, as Shepherds, we pledge to be more present to all families in whatever situation they are. We present to them Christ the Emmanuel (God with us), who never ceases to mercifully and graciously look at every person as a child of God in whatever situation; it is he who frees us all from sin. He, the Word of God, born of the Virgin Mary, will help families to continue to grow in love and faith; he will strengthen the bonds between man and woman, between children and their parents. His presence will console those who are burdened and lonely, sick and abandoned (see Mt. 11.28). He it is who gives meaning even to suffering in whatever state we find ourselves.

Furthermore, we pray for the Holy Spirit to guide the thoughts and deliberations of the Fathers of the coming Synod. May the image of the family irradiate like the sun that although many times obscured by clouds still warms the hearts and lives of all human beings! May the ideal family never be totally eclipsed by our human weakness and sin!

As Bishops, we will double up our efforts to let this light of Christ shine, by increasing our pastoral care of the family, by preparing our youth for Holy Matrimony, by accompanying families with or without children, by taking care of the elderly and the divorced in whatever circumstances they live, and more.

5. Concluding exhortation:  

We like to conclude this message with these encouraging words of St. Paul to the Philippians 4.4-9: “Rejoice in the Lord always. I will say it again: Rejoice! Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God.  And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you”.

May the Holy Family of Jesus, Mary and Joseph be the role model for all families! May Mary, Queen of Families, be your constant intercessor!

Mumemo, Mozambique

Sunday, May, 31, 2015

Feast of the Most Holy Trinity.