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Fifth Sunday in Ordinary Time, Year A

Salt, Light, and the Grace to Give Life

Isaiah 58:7-10 / Psalm 111 (112) / 1 Corinthians 2:1-5 / Matthew 5:13-16

Dear brothers and sisters in Christ, today the Gospel of Matthew brings us to the heart of our identity. Having heard the Beatitudes, we now see Jesus look at his disciples, look at us, and say: “You are the salt of the earth… You are the light of the world”.

Notice that Jesus does not say, “Try to become salt”, or “One day, if you work hard enough, you might be light.” He speaks in the present tense. He is describing our fundamental nature as followers of Christ. But these two metaphors, salt and light, carry a profound truth about the Christian life: they are never meant for themselves.

The Purpose of Salt and Light

Consider salt. Salt does not exist to season itself. If you have a bowl of salt sitting alone on a table, it is useless. Its entire purpose is to be poured out, to be rubbed into meat to preserve it, or stirred into a pot to give flavour. Similarly, a lamp does not shine so that it can look at its own glow. It shines to illuminate the room, to reveal the path, and to ensure that others do not stumble in the dark.

Our Christian lives are governed by this same logic of self-gift. We were not given the gift of faith simply so we could feel “saved” or “comfortable” in our own private silos. We were given the Holy Spirit so that we could have an impact on everything we touch. When salt touches food, the food changes. When light enters a room, the darkness flees. If we claim to be Christians but the world around us remains unchanged by our presence, we must ask ourselves if we have lost our “taste”.

Being Life-Givers in a Culture of Death

In our first reading from Isaiah, we are given a roadmap for how to be this salt and light. It isn’t through flashy miracles or loud proclamations. Isaiah tells us: “Share your bread with the hungry, shelter the oppressed and the homeless; clothe the naked… then your light shall break forth like the dawn”.

This is the call to be life-givers. In a world that often feels cold and indifferent, we are called to breathe life into our families, our workplaces, and our communities.

However, if we are honest with ourselves, we must admit that we often do the opposite. Sometimes, instead of being life-givers, we become life-takers. We do not need a weapon to kill someone; we can leave others “half dead” or completely drained of spirit through our words and actions.

  • We take life when we use our tongues to gossip and destroy a reputation of a confrere, sister or brother.
  • We take life when we withhold forgiveness and let bitterness poison a relationship in our community and family.
  • We take life through our indifference, looking away when our confrere, a brother, a sister is suffering because we feel it is “none of our business”.

When we act out of ego, pride, or anger, we cease to be the salt of the earth. We become like the salt Jesus warns about: salt that has lost its flavour and is fit only to be trampled underfoot.

Saint Josephine Bakhita serves as a powerful witness of what it means to be “salt and light”. Despite enduring the horrors of slavery and extreme physical abuse, she did not allow bitterness to extinguish her spirit. Upon discovering God, she chose to become a life-giver rather than a victim of revenge, famously stating she would thank her captors for inadvertently leading her to Christ. Her life demonstrates how, through divine grace, even the most painful “bitter” experiences can be transformed into a light that offers hope and meaning to others.

The Challenge of the Modern World

As we look at the world in this year 2026, the challenge feels more daunting than ever. We live in a global culture that increasingly proposes egoisme (selfishness) over the care for the neighbour. We see a world fractured by persistent conflicts and the devastating rumors of war. We see the scourge of drugs destroying our youth, the rot of corruption weakening our institutions, and a general sense of hopelessness that leads many to lose faith and meaning in their lives.

In the face of such darkness, we might feel small. We might ask, “How can my little light make a difference against such overwhelming shadows”? It is easy to become cynical and retreat into ourselves.

The Necessity of Divine Grace

This is where we must embrace a hard but liberating truth: We cannot be the salt of the earth and the light of the world on our own. If we try to transform the world through our own will power, we will burn out. If we try to be “good people” solely through our own strength, we will eventually become resentful or exhausted. The Gospel of Saint John provides the essential key: “Apart from me you can do nothing” (John 15:5).

To be salt and light, we must learn to depend solely on the Grace of God. Grace is the “electricity” that allows the bulb to shine; grace is the “savor” that makes the salt salty. We are merely the conductors through which this grace flows.

When we pray, when we receive the Eucharist, and when we sit in silence before the Lord, we are “recharging”.  We are asking God to pour His life into us so that it can overflow onto others. We need His help to love the unlovable, to be honest in a corrupt environment, and to keep hope alive when everyone else is giving up.

Restoring Taste and Meaning

There are people in your life right now, perhaps a confrere, a colleague, a neighbour, or even the person sitting in the pew next to you, who are losing their grip on faith. They are struggling to find meaning in their suffering or their daily toil.

God wants to use your salt to give taste to their lives. He wants to use your light to show them that they are loved and not forgotten. But this only happens when we stop living for ourselves and start living for Him.

As we approach the altar today, let us confess the times we have been “life-takers”.  Let us ask the Lord to renew the flavor of our faith.

Let us pray:

Lord, I cannot do this alone. I am weak, but Your grace is sufficient. Shine through my eyes, speak through my words, and act through my hands. Make me salt that preserves what is good and light that leads others to You.

When we depend on Him, our light will not just be a flicker; it will be a beacon. And the world, seeing our good deeds, will not praise us, they will give glory to our Father who is in heaven.

Amen.

By: Leonard Katulushi, M.Afr.

Retreat Session at Saint Anne, Jerusalem, 2026

For a spiritual renewal in the Holy Land in the footsteps of Jesus at Saint Anne, Jerusalem (2026, 2027, 2028)

Bethesda Session at Saint Anne, Jerusalem, 2026

Delving deeper into the Word of God in the Holy Land in the footsteps of Jesus at Saint Anne's in Jerusalem (2026, 2027, 2028)

Training session on safeguarding of minors in St. Anne, Jerusalem

From 19–24 January 2026, a training programme on the protection of children and vulnerable adults was organised for all members of the Small Formation Group (SFG) at St Anne’s Community in Jerusalem. The programme was conducted online and facilitated by Fr Stéphane Joulain, M.Afr. It comprised 34 hours of classes, in accordance with the academic requirements of the Salesian Pontifical University – Faculty of Theology – Jerusalem Campus.  

The training focused on the Church’s safeguarding mission, emphasizing that a Church in crisis is not a dying Church, but a living one—capable of truth, conversion, and renewal. Participants were invited to reflect on the Church’s responsibility to defend the weak, to preach the Gospel with credibility, and to protect those entrusted to her care. In this light, preaching today necessarily includes protecting and defending the rights of the most vulnerable.

Various forms of abuse—sexual, psychological, spiritual, emotional, and abuse of power—were examined, along with the Church’s obligation to report perpetrators, cooperate with civil authorities, and conduct proper investigations in accordance with the norms of Canon Law. The training stressed the need to care for both the abused and the abuser: offering justice, healing, and accompaniment to victims, while ensuring accountability, clear boundaries, and a path of truth and conversion for offenders. 

Special emphasis was placed on clericalism as a root cause that enables abuse and its concealment. Clericalism replaces service with domination and fosters a culture of silence, thereby creating fertile ground for abuse. Fear of not being believed, of causing scandal, or of challenging authority often weighs heavily on victims and on those who sense that something is wrong. Only a Church that consciously renounces clericalism can truly become a safe place and a credible witness to the Gospel.

The programme concluded with an individual oral assessment, followed by the presentation of certificates of participation by Fr Quinbert Kinunda, M.Afr, on behalf of Fr Lowrent Kamwaza, Coordinator for Integrity in Ministry. Fr Stéphane Joulain (lecturer and facilitator) and Fr Lowrent Kamwaza, M.Afr, attended the closing ceremony via Zoom and gave their brief appreciation on the active participation of the participants. Upon receiving their certificates, participants expressed their joy and satisfaction, reaffirming their commitment to protecting children and vulnerable adults wherever they are sent.

Safeguarding is our commitment

By: Jean Hans Awazi, M.Afr.

 

Fourth Sunday in Ordinary Time, Year A

Zephaniah 2:3, 3:12-13 / Ps 145(146) / 1 Corinthians 1:26-31 / Mt 5:1-12

There are writings, which raise the admiration of people for the depth and the beauty of the language, as they touch the depth of people’s feelings.

I would consider the page of the Gospel proclaimed today, the Beatitudes, in the way Matthew transmitted them, among the most touching texts, somehow like S. Francis’ Canticles of Creatures or – especially for those who have been in touch with Italian culture – Dante’s Hymn to Mary in the Paradise part of the Divine Comedy.

As a matter of fact, Matthew places the Beatitudes at the beginning of the first of Jesus’ teachings. We know that, as presented by commentators, Matthew builds the main body of his gospel around five sections containing a speech and a series of actions by Jesus. To this body of teachings and actions Matthew places at the beginning the narratives linked to the birth of Jesus. At the end, he places the accounts of the passion, death and resurrection of Jesus.

As we know, the opening expression gives the main idea, which the author intends to develop: ‘Blessed are the poor in spirit’.

It is an expression that includes all the people whose lives are open to the action and the promptings of the Lord. They know their dependence from God and they do not consider themselves self-sufficient in anything.

Jesus then continues with pointing out the aspects of mourning, meekness, hunger for justice, mercy and purity of heart. These attitudes in life are a consequence of being poor in spirit. They intend to show the type of relationships we ought to build up with people, as followers of Jesus.

In the tradition of spirituality, these attitudes are considered virtues in themselves. The virtue of humility sums up these attitudes as being part of the life of the follower of Jesus.

To this, we add also the situation of being persecuted for the sake of Jesus. It is, as we know, something that happens frequently in many places. It includes the situations where to believe in Jesus is outlawed by the authorities, as are the places where the fact of being a Christian believer places him outside and even, if not against the common mentality of the majority group. Consequently, the person feels excluded from the day-to-day conversation with fellow citizens and has no access to some social functions and responsibilities in society. 

The gospel text finds its roots in the words of the prophet Zephaniah, proclaimed in the first reading today. The prophet was addressing himself to the people in a time when in Israelite society prevailed a kind of ‘laziness’ in religious practices: people were celebrating a cult which had become mixed with practices imported from the religious traditions of neighbouring peoples. In addition, society was marked by a deep divide between the rich and the poor. The latter were left to fend for themselves in trying to work out a mere survival.

It was, historically, the time before the reform of king Josiah which began around 622 B.C.

The prophet indicates the presence of people who are humble, as those who will build the nations renewed, made up of people whose religion is genuine.

Humble people recognise their need of God. They accept God in their lives. Consequently, their religious practices are genuine: they stem from a heart that is open to the word of God. In other words, they accept God and obey his commandments. They do not celebrate the cult to bend God to suit their plans, as it was often the case with religious practices taken from other peoples.

The same attitude of humility appears in the second reading, taken form the first letter to the community of Corinth. Paul states that God’s project, which Jesus brought, is realised through the poor in spirit. They are the people who are mostly open to the word of God.

The gospel initially spread among the poor and the humble of the land.

It continues to be true today. The history of many churches shows that evangelization is often the result of actions carried out by simple people who become fascinated by the person of Jesus and are attracted by the message of the gospel. They are the first witnesses to Christ, who then spread the message.

The question we ask ourselves is how to put these words of Jesus in practice in our societies today. We realize that our world proposes a type of attitudes where to prevail over others and to be strong are considered the ways to success. To achieve one’s ideals in life, one needs to overcome other people, to be stronger than they and to arrive first.

Leadership in society is often achieved through strength. We know of governments that maintain power through strong means which too often lead to violence. I mean, we know of governments which maintain order and stifle opposition with violent means. They equate voicing difference of opinion with treason and consider those who voice different opinions as enemies.

In addition, in our daily actions, we realise that we do not easily give way to others when, for example, getting into a bus or queuing up in public offices. We want to prevail.

The word of God of this Sunday, instead, shows a different path.

It may be considered foolish by public mentality. Nevertheless, it is the only way with which we may build a better society. It is important that people feel at home and feel respected and valued for what they are, that is, human persons and not just numbers.

Would not kindness towards others be equated to humility? Or to be the poor in Spirit who are called blessed by Jesus?

I think that humility, as the Gospel teaches it, is the way for us Christians, believers in Jesus, to contribute to the building up of a more just world and a peaceful coexistence.

By: Luigi Morell, M.Afr.

Bernard Lecomte 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

on Monday, 26th January 2026 in Bry-Sur-Marne (France)
at the age of 87 years, of which 61 years of missionary life
in Mali and France.

Download here the announcement of Father Bernard Lecomte’s death

Born in:
Monterfil
on 02/02/1938
Spiritual YearMissionary OathPriestly
Ordination
Diocese:
Rennes
11/09/196126/06/196429/06/1965
Citizenship:
French
Gap
(France)
Vals, Le Puy
(France)
Rennes
(France)

Bionotes

01/01/1966Apprend LangueFalaje CELAMali
02/07/1966VicaireKati, D. BamakoMali
30/06/1970VicaireKatiMali
01/05/1971SupérieurGoualalaMali
01/01/1974VicaireBuguniMali
01/10/1974VicaireFalajeMali
20/11/1976ToulouseFrance
01/02/1978LilleFrance
01/10/1984Centre ProfessionnelNiarela,D.BamakoMali
01/08/1985Vicaire temporaireKolokaniMali
01/09/1986MigrantsVitry-sur-SeineFrance
01/10/1988ResponsableVitry-sur-SeineFrance
01/09/1989+Curé ND de NazarethVitry-sur-SeineFrance
25/04/1991Curé H.C.:BessancourtFrance
01/10/1993Curé H.C.:BessancourtFrance
01/09/1996Curé H.C.:MontlignonFrance
15/10/2002Curé H.C.:Nesles-la ValléeFrance
01/09/2016Ministère à Isle-AdamMoursFrance
01/08/2025RésidenceBry-Sur-MarneFrance
26/01/2026DCD (87)Bry-Sur-MarneFrance

Raymond Gallard 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

on Monday, 26th January 2026 in Pau (France)
at the age of 95 years, of which 69 years of missionary life
in Guinea, Burkina Faso, Mauritania and France.

Download here the announcement of Father Raymond Gallard’s death

Born in:
St-Florent le Vieil
on 04/10/1930
Spiritual YearMissionary OathPriestly
Ordination
Diocese:
Angers
26/09/195226/06/195621/04/1957
Citizenship:
French
Maison-Carrée
(Algeria)
Thibar
(Tunisia)
Carthage
(Tunisia)

Bionotes

31/08/1957Arrive àKolouma, D. NzerekoreGuinée
12/01/1963SupérieurKoloumaGuinée
08/12/1968VicaireTougan, D. NounaHaute Volta
01/11/1972Stage de BambaraFalajeHaute Volta
01/04/1973ProcureNounaHaute Volta
01/09/1974EvêchéDedougouHaute Volta
01/01/1979H.C.:BordeauxFrance
01/01/1980SupérieurBordeauxFrance
01/07/1983AumônerieTounouma, Bobo-DioulassoHaute Volta O
01/09/1984VicaireToussianaHaute Volta O
15/09/1986VicaireN’Dorola, D. Bobo-DioulassoBurkina Faso
01/12/1996VicaireKonadugu, D. Bobo-DioulassoBurkina Faso
02/07/1997MinistèreMauritanieMauritanie
19/01/1999Rattaché à MaliNouakchott, MauritaniMauritanie
01/09/2003EconomeParis, VerlommeFrance
15/09/2007ServicesMoursFrance
15/09/2017RésidenceBillère, M. LavigerieFrance
26/01/2026DCD (95)PauFrance

Third Sunday in Ordinary Time, Year A

Isaiah 8:23-9:3 / Psalm 26 (27) / 1 Corinthians 1:10-13, 17 / Matthew 4:12-23

Brothers and sisters, on this Third Sunday in Ordinary Time, the Word of God presents us with a fundamental requirement of Christian life: conversion to Christ, light of the world, and the ecclesial communion that flows from it. Today’s liturgy is illuminated by the feast of the Conversion of Saint Paul, an exemplary figure of faith transformed by a personal encounter with Jesus Christ.

The historical and spiritual context of the texts is illuminating: the prophet Isaiah addresses a people ravaged by Assyrian domination. The regions of Zebulun and Naphtali, humiliated throughout history, become the site of a divine promise: God never abandons those areas of humanity that are afflicted. This promised light foreshadows the complete revelation of Christ, ‘light of the nations,’ as emphasised in the Dogmatic Constitution of the Second Vatican Council, Lumen gentium, no. 1. Saint Paul, in his first letter to the Corinthians, addresses a Church divided by competing allegiances. He re-centres faith on the essential: Christ crucified. The Second Vatican Council (Ad gentes, no. 2) reminds us that ‘the Church derives its origin from the mission of the Son and the mission of the Holy Spirit,’ and not from human strategies. In the Gospel according to Saint Matthew, Jesus begins his mission in Galilee with a radical call to conversion: ‘Repent.’ He calls disciples to join him in his salvific mission. This missionary dynamic remains constitutive of the Church, which is called to be ‘missionary by nature’ (Ad gentes, no. 2).

Three main messages emerge from today’s readings: the first message is that of light: God intervenes in history to free man from the darkness of sin and death. This is what Pope Benedict XVI emphasised when he said that “the Christian faith is first and foremost an encounter with an event, with a Person…” (Deus caritas est, no. 1). The second message is the constant call to conversion. The conversion of Saint Paul is the model offered to us today: it is an interior transformation that leads to a universal mission. It is to this conversion that Pope Francis invited the Church when he said that missionary conversion challenges the whole Church to go out of herself to proclaim the Gospel (Evangelii gaudium, no. 27). The third message is the demand for unity. Crisis, division, and the call to conversion are characteristics of today’s texts; they remind us that division undermines the credibility of the Christian message. I am currently working on a thesis on Malian commentators’ interpretations of the Koran, in which Christian division is very often cited as a sign of false Christian faith. We can therefore understand the urgency of the words of Saint John Paul II, who reminded us that Christian unity ‘is not an accessory, but a condition for the world to believe’ (Ut unum sint, n. 99).

These messages are relevant for our time and for our mission in Africa. Indeed, in a contemporary context marked by social and ideological fragmentation both within and outside the Church, the Church is called to be a living sign of communion. It is the new evangelisation that actualises the mystery of the Incarnation and makes it tangible. Pope Francis’s observation is worth highlighting here. While social networks offer new possibilities for evangelisation, this must not be reduced to a mere communication strategy (Evangelii gaudium, no. 34). The Church must be present in a way that transforms the world and all its structures from within. For us as Missionaries of Africa, the challenge is to bear witness to the living Christ through words rooted in the teaching of the Church and a coherent life. The mission cannot be credible without constant personal conversion, as the Directory for Catechesis (2020) reminds us in no. 5. This ongoing personal conversion is the living source of the Church’s unity in the diversity of cultures and sensibilities, a prophetic witness to the world. As affirmed in Lumen gentium, no. 1, the Church is called to be ‘a sign and instrument of intimate union with God and of the unity of the whole human race.’

On this day, as we celebrate the conversion of Saint Paul, the Word of God invites us to focus our lives on Christ, to allow ourselves to be continually converted, and to build communion. May missionaries, especially in the digital space and in the wounded areas of our world, be faithful witnesses to the light of Christ, for the glory of God and the salvation of the world.

Our Lady of Africa, pray for us and watch over our contemporary mission! Amen.

By: Adrien Sawadogo, M.Afr.

Training session on safeguarding of minors at Ruzizi, Bukavu-D.R. Congo

Father Arsène Somda, safeguarding delegate for the Sector of Bukavu, in collaboration with formators from our philosophy formation house, Notre-Dame-d’Afrique de la Ruzizi, in Bukavu, organised a three-day training session from 15th to 17th December 2025.

Focusing on the prevention of abuse and the protection of children and vulnerable persons, the session addressed three themes: the definition of terms specific to the Safeguarding Ministry (children, minors, abuse and others); the different categories of persons who require special attention within the Church (children/minors, vulnerable adults and persons in situations of vulnerability); the different types of abuse and their consequences for victims.

Participants also had time to share their thoughts on the questions raised during the session. The session ended with vespers, during which, in the presence of the formators, the students signed the pastoral code of conduct on safeguarding for the Central African Province (PAC).

Safeguarding is our commitment!

By: Arsène Somda, M.Afr. (Provincial Coordinator of the PAC for Safeguarding)

The Superior General Meets with New Ghanaian Ambassador to the Holy See

On the afternoon of Friday, 16 January 2026, the Superior General, Fr. Stanley Lubungo, M.Afr., welcomed the Ambassador of the Republic of Ghana to the Holy See, H.E. Ben Batabe Assorow, to the Generalate of the Society of Missionaries of Africa in Rome.

Ambassador Assorow is a native of Navrongo, the very first place in Ghana where the Missionaries of Africa arrived in 1906. The church in Navrongo is now known as the Seven Sorrows Minor Basilica. The Missionaries of Africa are still present in the Diocese of Navrongo-Bolgatanga, serving in three places: St. Joseph Parish in Soe (Bolgatanga), Our Lady of Hope Parish in Bunkpurugu, and St. Simon Peter Rectorate in Nakpanduri. They also serve in the Archdioceses of Accra and Tamale, and in the Dioceses of Konongo-Mampong and Wa.

H.E. Assorow was received in audience by Pope Leo XIV on 13 November 2025, upon the presentation of his Letters of Credence. Confreres at the Generalate noted that upon arriving in Rome for his new mission, the Ambassador came to pray privately in one of the chapels at the Generalate of the Missionaries of Africa.

It is also worth noting that Benedict Batabe Assorow is the immediate past Communications Director of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM). In 2022, SECAM was headed by the late Cardinal Richard Bawoobr, M.Afr., a former Superior General of the Missionaries of Africa and predecessor to the current Superior General, Fr. Stanley Lubungo.

This official meeting between the Ambassador of the Republic of Ghana to the Holy See and the Superior General of the Missionaries of Africa stands as a witness to the legacy and ongoing commitment of the Apostolic Society founded by Cardinal Charles Lavigerie for the evangelization of Africa and the African world.

By: Serge Zihalirwa Boroto, M.Afr.

Missionaries of Africa
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