Hermann Juchmes R.I.P.

Society of the Missionaries of Africa

Father Ludwig Peschen, Provincial Delegate of the sector of Germany,
informs you of the return to the Lord of Father

Hermann Juchmes

on Tuesday, 20th August 2024 in Trier (Germany)
at the age of 87 years, of which 63 years of missionary life
in DR Congo and Germany.

Let us pray for him and for his loved ones.

Download here the announcement of Father Hermann Juchmes’ death

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Episcopal Ordination of Bishop Francis Bomansaan

On the 2nd of August 2024, the faithful of the Catholic Diocese of Wa, had the joy of witnessing a very rare ceremony, the Episcopal Ordination of their new Shepherd, Bishop Francis Bomansaan. This ceremony quenched their thirst for a leader, since the death of late Bishop, Cardinal Richard Baawobr, M.Afr. on the 27th of November 2022.

Many dignitaries graced this occasion, among them were Bishops from Ghana, Burkina Faso and the Democratic Republic of Congo. There were many priests, religious men and women and lay faithful at the ceremony.  The Lavigerie Family was fully represented by over fifty (50) confrères (priests and brothers) from the Society of the Missionaries of Africa (M.Afr.), and some Missionary Sisters of Our Lady of Africa (MSOLA). There were also dignitaries from the political class, other religious leaders as well as traditional leaders. The ordination took place at the Wa Sports Stadium.

The Metropolitan Archbishop of Tamale, Most Rev. Philip Naameh led the consecration ceremony with the Bishop Emeritus of Wa, Most Rev. Paul Bemile and Most Rev. Mathew Kwasi Gyamfi, the Bishop of Sunyani and President of the Ghana Catholic Bishops’ Conference co-consecrating.

Homily of Bishop Peter Paul Angkyier

At the opening of his homily, the Bishop of Damongo Diocese, Most Rev. Peter Paul Angkyier, invited the faithful to pause a moment to commend the souls of the late Cardinal Bishop Baawobr and that of the late Rev. Fr. Edward Tengan (Diocesan Administrator after the death of Cardinal Richard), to the mercy of the Lord Jesus Christ. Bishop Angkyier acknowledged the fervent prayers of the faithful of Wa Diocese for a worthy successor since the demise of the late Cardinal Richard Baawobr, adding that God has indeed answered their prayers, in the gift of Very Rev. Francis Bomansaan, M.Afr. as the new Bishop of Wa Diocese.

Commenting on the first reading from the prophet Isaiah, Bishop Angkyier said ‘indeed God has chosen our Bishop-elect Bomansaan, a missionary who worked in the remotest part of the earth in Tanzania and indeed in far-away countries, such as Kenya, United Kingdom, Poland, Zambia, and also in Rome. He chose him to come back and serve his people. Many years of his missionary experience in these far-away countries and remote places have endowered him as we heard from the bull, endowed him with gifts and talents, and indeed prepared him to be the shepherd of this diocese. Through his ministry, the great missionary spirit of this diocese will be revived and fanned into flames.’

Adding that the Prophet Isaiah makes it evident that the election of Monsignor Francis is an expression of God’s mercy and special love for this great diocese of Wa, he invited all to give thanks to God for the gift of the bishop-elect, whose ministry will be a blessing to the diocese of Wa and the entire Catholic Church.

He then proceeded to reiterate the functions of the bishop according to Lumen Gentium which are summarised into three, sanctifying, teaching, and governing. He reminded the faithful that “one of the principal duties of the bishop as successor of the Apostles is to be a preacher of the Good News and teacher of the faith after the example of Jesus Christ the great teacher”.

As part of his prophetic role, the bishop must be the “voice of the voiceless in social, political and moral issues”, which according to Bishop Angkyier is even greater today “where political, social and religious rights are often trampled upon by so many forces.”

The bishop must “opt for the poor, suffering, the oppressed, the weak and the marginalised in society.”

He reminded the bishop-elect of the difficulty of preaching the gospel today, where many Christians want a nice convenient faith, which allows them to live their lives “undisturbed and unencumbered”. Bishop Angkyier continued that this task requires much “resolve, integrity and commitment”.

The bishop-elect was encouraged not to be afraid of being faithful to preaching the gospel even if it will bring him a great measure of suffering, dislike and hate from others, because God, through the prophet Isaiah in the first reading, assures him of his “protection, strength, help and victory over the enemy”.

Commenting on the gospel reading in which Jesus asked Peter three times “do you love me,” Bishop Angkyier highlighted the fact that “Jesus confers on Peter a pastoral mission as the chief shepherd and ruler over the whole flock”. He added, that this episode brought Peter a mission and a cross, to feed, shepherd and care for the sheep, in the absence of Jesus.

He reminded the bishop-elect that he has been called to love his sheep following the example of Jesus, even to the point of laying down his life for them: “Know that as bishop, your love for Jesus and your fidelity to his commandments will be evidenced to the extent that you love and care for your flock, even the stubborn sheep.”

Highlighting the fact that many faithful within the diocese are going back to traditional religion, in their search for answers to their questions about the faith, Bishop Angkyier invited the bishop-elect to pay attention to the pastoral needs of the youth, who are the future of the Church.

Bishop Angkyier admonished the bishop-elect to be exemplary saying, “As a bishop, you are to be a model of love and discipleship to your priests, religious men and women and the laity as well. In this way you will sanctify your flock by your example, your witness of love.”

Speech of Rev. Fr. Stanley Lubungo

In his congratulatory speech, the Superior General of the Missionaries of Africa, Rev. Fr. Stanley Lubungo, M.Afr. congratulated the new Bishop, assuring him of the continues prayers and support from his confreres as he leads the Diocese of Wa towards a future filled with hope, faith and Christ’s love. The Superior General noted: “For us Missionaries of Africa, your confreres, your appointment is a testimony of your unwavering dedication, your deep faith, and exemplary leadership within the Society and in the Church.” He testified to the pastoral wisdom, humility, vision, passion and love of Bishop Francis, adding: Over the years, and having particularly had the privilege to work alongside you in our General Council for the past two years in Rome, I have witnessed first-hand your profound commitment to the Mission and your compassionate service to God’s people and to our confreres.”

He finally congratulated the People of God in the Diocese of Wa for having given Bishop Francis, their son, and 23 others to the Society of the Missionaries of Africa, for the service of the Mission outside their own diocese and country, appreciating the exemplary commitment of these Missionaries.

Fr. Lubungo revealed that one of the challenges Bishop Francis had to deal with was the ‘idea of returning to his home diocese and country for good, which he had accepted to leave when he answered the call to be a missionary.’ He then echoed to all present the same words he told Bishop Francis before he left Rome: “This is not a return home; this is an appointment to the Mission that awaits to be fulfilled in this diocese.”

Other Congratulations

At the end of the Episcopal ordination, the new Bishop Francis Bomansaan was congratulated and encouraged by the many dignitaries who graced the occasion such as Cardinal Appiah Turkson, Chancellor of the Pontifical Academy of Sciences and the Pontifical Academy of Social Sciences, Most Rev. Mathew Kwasi Gyamfi, the President of the Ghana Catholic Bishops’ Conference and Bishop of Sunyani, Most Rev. Philip Naameh, the Metropolitan Archbishop of Tamale, Most Rev. Paul Bemile, Bishop Emeritus of Wa, and the former President of Ghana, John Dramani Mahama among others.

Indeed, the Episcopal ordination of the bishop-elect of Wa was a memorable one and we give thanks to the Almighty God for choosing Bishop Francis Bomansaan to lead the flock of Wa Diocese. We continue to pray for him and the good people of this diocese which was first evangelised by the Missionaries of Africa. Congratulations to Most Rev. Francis Bomansaan, M.Afr. and the good people of Wa Catholic Diocese.

By: Vitus Danaa Abobo, M.Afr.

Otto Bailer R.I.P.

Society of the Missionaries of Africa

Father Ludwig Peschen, Provincial Delegate of the sector of Germany,
informs you of the return to the Lord of Father

Otto Bailer

on Monday, 29th July 2024 in Trier (Germany)
at the age of 91 years, of which 64 years of missionary life
in Great Britain, Uganda and Germany.

Let us pray for him and for his loved ones.

Download here the announcement of Father Otto Bailer’s death

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René van der Mast R.I.P.

Society of the Missionaries of Africa

Father Jozef de Bekker, Provincial Delegate of the sector of The Netherlands,
informs you of the return to the Lord of Brother

René van der Mast

on Sunday, 28th July 2024 in Horn (Netherlands)
at the age of 86 years, of which 66 years of missionary life
in Tanzania, Great Britain and the Netherlands.

Let us pray for him and for his loved ones.

Download here the announcement of Brother René van der Mast’s death

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Peaceful conflict resolution initiatives in the diocese of Mahagi-Nioka (Ituri – D.R. Congo)

Handling an issue peacefully, calmly and without the slightest form of violence corresponds to peaceful conflict management. It reflects the various parties’ willingness to deal with a given situation calmly and serenely, without aggression. We are all aware of the feverish insecurity and socio-security disturbances that have prevailed throughout DR Congo, particularly in the province of Ituri. This province still suffers from a lack of lasting peace. The recurring wars and armed conflicts have caused a great deal of human and material damage, as well as a significant social divide between communities. 

Indeed, from June 2020 to the present day, the Diocese of Mahagi-Nioka, through the Diocesan Justice and Peace Commission, has been grappling with the crisis in the province of Ituri in general and the ethnic armed conflicts in particular, following the atrocities committed by the CODECO militia and its allies, as well as by other armed groups. Ituri has been suffering badly for over 20 years. There is always the possibility of a return to the violence and disorder of the past. It is, therefore, essential to consolidate the positive gains of the period following that armed conflict and working as hard as possible to minimize the risks of a return to violence. This is the situation that the people of Ituri are living in these days.

Indeed, there is at present a great insecurity in the diocese of Mahagi-Nioka and surroundings. Frustration and land disputes involving different communities and groups, the chiefdom, schools and local populations, churches and major landowners, have occasionally unsettled neighbouring chiefdoms and parishes within the diocese’s jurisdiction. In short, the security situation in Ituri province is anything but rosy.

The many facets of the conflict

This conflict has many facets: land, identity, complexity, etc. It recurs cyclically (every five years or so), with armed clashes between members of the two communities, massacres, looting and burning, etc. Whereas in the past, these clashes were quickly dealt with by the powers that be, today the situation is more complex. The latest conflict began in 2017 and soon took on new dimensions.

 When it comes to pacification and reconciliation between communities, the signs of conflict are visible, such as:

  • Mistrust, especially in the Djugu-Mahagi territories, between the communities of the Walendu Watsi and Anghal II. Each community always thinks the other is preparing an attack!
  • Superiority/inferiority complex between these communities;
  • Community migration (internally displaced persons) is still an important issue;
  • Conflicts between farmers and herders, linked to the divagation of livestock in the territories affected by the conflicts;
  • The presence of extremists in these communities makes reconciliation difficult;
  • The same is true of political exploitation of certain problems, and so on.

Negative perceptions, non-acceptance of others, displaced persons and, above all, the manipulation by certain extremists are at the root of tensions between communities. A frank dialogue between them and mediation on issues that pit them against each other would provide a way to reconciliation.

How do these conflicts manifest themselves in the diocese of Mahagi-Nioka?

There are several types of land and other disputes, including conflicts between farmers and herders, between concession-holders and farmers, between concession-holders (with large herds) and other herders of communal pastures. There are administrative boundary disputes between families and clans within the same village or district as well as within the same chiefdom or sector. There are also conflicts between religious communities and surrounding communities about illegal occupation and illicit sale of land. These cases all occur in and around churches and large concessions.      

Land conflicts are still rife and pose a major threat to lasting peace in the diocese. Further conflicts have arisen, mainly over the boundaries of administrative entities. As things stand, all attempts to resolve these conflicts through mediation and dialogue serve only to calm tensions. Lasting solutions will only come hopefully through a concerted reconciliation campaign and dialogue during Peace Week.

These and other events that have marked people’s paths over the years teach us that taking care of each other through initiatives to build a society based on fraternal relations is very important. To achieve this, Bishop Sosthène Ayikili Adjuwa organizes annual “dialogues” through the Justice and Peace Commission, peace-building meetings for traditional chiefs, notables and sections of the community in order to discuss and exchange views on the causes of conflict in the region. These initiatives have always had visible impacts on communities affected by conflicts.

The delegates of the Commission de Pacification du territoire de Mahagi (CPM), together with the Bishop, adopted by consensus a draft transitional mechanism for the pacification and administration of the Mahagi territory under the chairmanship of Mgr Sosthène. Driven by determination to achieve peace, the Pacification Commission’s mission is to diagnose all forms of misery engendered by armed conflict. The Catholic Church is committed to bring about a peaceful resolution of all these conflicts.

By: Francisco Ostos Palma, M.Afr.

Michel Grelet R.I.P.

Society of the Missionaries of Africa

Father Michel Girard Provincial Delegate of the sector of France,
informs you of the return to the Lord of Father

Michel Grelet

on Thursday, 25th July 2024 in Billère (France)
at the age of 95 years, of which 68 years of missionary life
in DR Congo and France.

Let us pray for him and for his loved ones.

Download here the announcement of Father Michel Grelet’s death

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Jean Deschildre R.I.P.

Society of the Missionaries of Africa

Father Michel Girard Provincial Delegate of the sector of France,
informs you of the return to the Lord of Father

Jean Deschildre

on Sunday, 14th July 2024 in Billère (France)
at the age of 91 years, of which 64 years of missionary life
in Italy, Rwanda and France.

Let us pray for him and for his loved ones.

Download here the announcement of Father Jean Deshildre’s death

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If you want peace, you need to be familiar with conflict

Conflicts are inevitable in any human relationship. They are omnipresent and part of everyday life. We live in a society where the temptation to conflict and the desire for peace are closely related. Since conflict is natural and there is hardly any such thing as a life without conflict, it is crucial to be conscious of conflict in everyday life. Conflict is, therefore, normal since human beings are relational beings. It can destroy, just as it can build the unity of individuals or a human community. This is why it is so important to study all the parameters of conflict to reach a mutually beneficial consensus.

Conflict as a destabilising factor

Conflict implies disputes, anger, confrontation, disagreement, violence, tension, disharmony, confrontation, crisis, etc. With all these derivatives, this destabilising element disturbs the peace of human beings, the people, the community, and the nation. Unfortunately, it can devastate the social fabric, interpersonal relationships and the individual when it is not well managed. One of the most obvious negative aspects is the destruction that can result from painful experiences. Above all, it can be a source of demotivation and harmful when suspicion and mistrust prevail.

Conflict as a constructive factor

While conflict is generally considered to have negative consequences, as mentioned above, some observers argue that it can also be beneficial. Conflict can serve as a forum for socialisation, where people learn to live together by recognising that others are different from themselves. It also encourages people to question themselves and each other. Thus, it becomes a source of personal development. It can be an opportunity to coexist more effectively and restore harmony and cohesion. In Niger, for example, in January 2015, we witnessed a conflict situation that we accepted in faith and hope for a better tomorrow. It was the anti-Christian attack on the Church of Niger. Outraged by a Charlie Hebdo publication that caricatured the prophet Mohammed, some Muslims decided to take revenge by burning down churches, hotels and pubs. We watched helplessly as some forty churches were looted and set on fire. This experience enabled us to renew our friendship and fraternity with the entire Muslim community of Niger. Even though our churches were burnt down, our faith remained intact and renewed. We have remained firm and united in prayer so that love prevails over hatred and violence.  

A few factors that trigger conflict

The sources of conflict are diverse and complex. Cultural and political differences, religion, ideology, socio-economic inequalities, and communication styles significantly escalate conflict. The divergence of cultural contexts means that the interpretation of an attitude, a behaviour, a gesture, etc., does not necessarily have the same connotation from one community to another or individual to another. An in-depth understanding of these dynamics is essential for conflict prevention and resolution.

The Church’s commitment to peaceful conflict resolution

In the case of Niger, the message from the Bishops sums up the role and place of the Church in the peaceful resolution of conflicts: “We, the Bishops of the Catholic Church, in deep communion with our communities that have been hit hard by the unexpected and tragic events that we have endured without knowing the reasons for them, have come to renew our friendship and fraternity with the entire Muslim community of our country. The powerful words of Jesus have always inspired us: ‘Love your enemies, do good to those who hate you, wish good to those who curse you, pray for those who slander you’ (Lk 6, 27-28)”.

The Church has a vital role to play in mediation, reconciliation and the promotion of peace. Its leaders have often acted as neutral mediators in conflicts, facilitating dialogue between conflicting parties. Their moral authority and ability to transcend political and social divisions have, for the most part, helped create a safe negotiation space. These leaders must remind the faithful and invite them to follow the example of Jesus by forgiving others, even when this seems difficult or impossible. This entails the renunciation of anger, resentment and revenge. They will especially remember to invite them to be vigilant and responsible and not to give in to external influences that can weaken relationships and peaceful coexistence.

How can we, as witnesses to the Gospel, help to prevent and resolve conflicts?

In his fight against slavery, our founder Cardinal Charles Lavigerie said: “I am a man and injustice towards other men revolts my heart. I am a man, oppression is alien to my nature…”. As Missionaries of Africa and witnesses to the Gospel, we cannot remain indifferent to conflicts or run away from them. We must develop initiatives to preserve the peaceful coexistence, mutual respect for our convictions and conviviality that have always characterised our Society. It is up to us to engage in dialogue to understand more fully that our religious and ethnic diversities are riches that could contribute to consolidating our unity because “what brings us together is stronger than what divides us”.

By: Innocent Habimana, M.Afr.

Conflicts: challenges and opportunities for prophetic witness

Who among us hasn’t experienced conflict in our communities? We are far from a paradisiacal state of absolute peace. From my experience, the theme of conflict easily provokes a feeling of malaise. It brings us back to the day-to-day realities that we experience. Ignoring conflicts, not wanting to see them, not talking about them, ignoring them or rushing back to a state of apparent tranquillity without managing them constructively are attitudes and habits that we observe, particularly in our religious circles. It is therefore not surprising that this has consequences on our community life, and confreres continue to brood with frustration and discontent.

Latent conflicts

My sensitivity to community conflicts has gradually developed, shaped, and intensified over the last 20 years due to the interactive and participative programmes on conflict management, prevention, resolution, and transformation I have organised with religious men and women from different institutes. I discover a keen, alert eye that spots latent, hidden, underlying conflicts quickly. Several confreres have already remarked to me that I ‘create’ conflicts. Create is not the right word because it is more a question of revealing what is hidden. It’s a shame that we don’t talk, or don’t talk enough, about these latent conflicts. We do not use these opportunities to strengthen and consolidate our community life. We need to create the right conditions within the community to talk about them before the situation festers, becomes too explosive, and sometimes erupts violently. Naming a conflict, tackling it as a community, listening to each other, taking care not to confuse the object of the conflict with the confrere opposite, looking for solutions together and agreeing to transform the situation constructively – this is not a dream. It’s a practice that we don’t learn enough to live out continually in our communities.

Interculturality

I wonder if some of the uneasiness stems from our representations of conflict. Personally, I see conflict as an opportunity for change, a possibility for ongoing transformation. A community that maintains tranquillity and the status quo at all costs deprives itself of the opportunity to grow and move forward as one. According to Georg Simmel, conflict, divergence, and disputes always go hand in hand with some relationships, such as an encounter with the other. We experience moments of conflict because we are not indifferent to each other. When we want to build intercultural communities with a view to prophetic witness, we inevitably come up against many intercultural misunderstandings. So, I ask myself: are we, the Missionaries of Africa, putting enough effort into learning and acquiring intercultural skills? The challenge is for each of us to be well-equipped to manage, resolve, and even constructively transform our conflicts. Going through this transformation process together consolidates mutual trust and motivates, stimulates and encourages full involvement in community life and projects. The process of conflict transformation, therefore, strengthens relations between confreres and reinforces the spirit of belonging and shared identity.

In Brussels

I recently found an interesting poster while walking in the Etterbeek district of Brussels. The commune offers an interpersonal mediation service to residents. When neighbours come into conflict, for example, over noise, pollution or different habits and lifestyles, they can call on the services of mediators. Mediators are neutral third parties who offer their expertise and help to find a solution that best suits the parties in conflict. The Church and religious institutes have not yet developed mediation to any great extent. This is a pity because these mediators can provide an interesting alternative in our communities, especially when the conflict between confreres worsens and risks blocking relations. When this happens, the Provincial himself or his delegate is called upon to intervene forcefully.

In our missionary commitments

I want to expand the theme of mediation beyond our Missionaries of Africa communities and focus more on our missionary commitments.

At the last General Chapter, we set ourselves some missionary priorities: “to be sent to areas of fracture, to the peripheries of the world and of the Church”, especially among migrants, and to bear witness in “an increasingly polarised world where tribalism, racism, religious fundamentalism and greed divide people” (Chapter Acts 2022, p.21). These priorities inevitably lead us into conflicting contexts and situations.

Let’s take migration as an example. Several elections are coming up in Europe, including those of the European Union. There is no doubt that the issue of migration and asylum is being used to polarise, stir up resentment, propagate racist and xenophobic stereotypes, provoke negative emotions and anger against migrants, and escalate conflicts, including through violence. The following comment by Klaus Kraemer is revealing. According to him, distributional conflicts caused by economic inequality within a nation are not directed against the “top” (the rich, the privileged) but against foreigners and immigrants, i.e. towards the ” bottom” and the “outside”.

What do we do about these latent and open conflicts? How do we react? The Catholic Church calls on us to welcome, protect, promote and integrate migrants and refugees (Francis, World Day of Migrants and Refugees, 2018). Concerning integration, let us note that the practice of social mediation, particularly intercultural mediation, has enormous potential to contribute to building social cohesion and social peace. Besides, we are called upon to foster the mutual enrichment of cultures (John Paul II, World Day of Migrants and Refugees, 2005), to mutually recognise the richness, possibilities and limits of cultures (Fratelli Tutti, 147), and to live the culture of encounter (Fratelli Tutti, 215). Through our intercultural commitments, we live the Mission Inter Gentes fully and authentically, contributing to peace, social cohesion and universal brotherhood.

At the same time, we are called to ensure that a political framework exists within which decision-makers guarantee the welcome and protection of migrants. Consequently, our votes are crucial in elections, particularly in societies with a tendency towards tribalism and desperate recourse to an authoritarian public regime in the form of a nationalist state that defends the tribe’s interests, according to Gaël Giraud’s analysis.

I want to conclude with a wise saying by Vinicius De Moraes: “Life is the art of encounter, even if there are so many disagreements in life” (Fratelli  Tutti, 215). May our differences coexist, complementing, enriching and enlightening each other; that is our wish for all of us (Fratelli Tutti, 215).

By: Andreas Göpfert, M.Afr.

André Fransen R.I.P.

Society of the Missionaries of Africa

Father Yvo Wellens, Provincial Delegate of the sector of Belgium,
informs you of the return to the Lord of Father

André Fransen

on Wednesday, 3rd July 2024 in Varsenare (Belgium)
at the age of 93 years, of which 70 years of missionary life
in Italy, DR Congo, Rwanda and Belgium.

Let us pray for him and for his loved ones.

Download here the announcement of Father André Fransen’s death

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