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75 years of the Generalate of Missionaries of Africa

In front of the altar in the crypt of the General House is an inscription recounting the laying of its first stone on 28 May 1950. It is worth mentioning and looking back on its history.

The diary of the Generalate and Petit Echo No. 9 of 1952 recounts the details of this event.

As soon as the 1947 Chapter decided to transfer the Generalate to Rome, the General Treasurer and the Procurator General began the search for a suitable site to purchase. Although we already owned a building in Via Trenta Aprile, it was for a specific purpose: to house the student priests and the General Procure. It could not accommodate the many organisations and the large staff of the Mother House. Several proposals were examined but rejected.

On 30 July 1947, a house with a gatehouse, farmland and an 11,800 m² garden belonging to the sister of the late Cardinal Pompili was brought to our attention. The Treasurer General and the Procurator General visited the site, accompanied by a trusted engineer. They all agreed that this property would be ideal for our purposes. With the authorisation of the General Council, they signed the contract to purchase it on St. Francis Xavier’s Day in 1947. The plans were drawn up very methodically, with a view to a convenient layout of the premises while avoiding anything smacked of luxury. The work progressed smoothly thanks to the management of competent engineers with up to 200 workers under their command or supervision. The construction got underway on 19 April 1950. And R.P. Côté had the honour of striking the symbolic groundbreaking blow. The laying and blessing of the foundation stone took place during the African Pilgrimage to Rome on Pentecost Sunday of the Holy Year 1950. Eleven months later, the roof was completed. All that remained was to fix the interior, starting with the upper section. The ground floor and upper floors comprise 85 bedrooms, not counting the rooms reserved for the community, the secretariat, the archives and the library. The basement includes seven bedrooms for pilgrims. Although a lift is available for the confreres, it is rarely used, as the staff are still very energetic and fit. In the chapel, the main altar occupies the central part. Twenty-four other altars are erected in the crypt or the upper gallery. An additional private oratory is provided for the Superior General and two others in the infirmary and sacristy, in addition to the one installed in the house, now called Piccola casa, reserved for the nuns.

Once the Generalate was well organised and dry, and the Sisters’ assistance in the kitchen, laundry and linen room was assured, the decision was made to move from the Maison-Carrée to Rome.

First came the furniture. Three containers filled with furniture, cupboards, tables, paintings and boxes of documents were loaded onto a Danish cargo ship bound for Naples. A second shipment of 240 boxes or trunks filled with the personal belongings of the ‘displaced persons’ and 15,000 volumes from the library was entrusted to a Swedish cargo ship. The three containers loaded at Maison-Carrée arrived successfully at the property on 19 August 1952. A few days later, the 240 boxes were delivered. Everything was unloaded in the presence of an agent from the Ministry of Finance and locked in our garage. After three days of close police surveillance, the containers and crates were opened by a customs inspector, assisted by three soldiers, and everything was declared exempt from import tax, except for a radio set, which was retained for examination. The unpacking of the crates and containers could finally begin. But in Algiers, while waiting for these two large shipments to be loaded and dispatched, the departing Fathers spent their last days in Africa saying goodbye to the various houses and shrines to which they had special attachments. Thus, on 17 July, the members of the General Council went on a pilgrimage to Our Lady of Africa. A farewell ceremony was also organised at the Mother House, with emotional speeches.

And on 2 August, the exodus began. The Superior General left Algeria for Vichy, where he spent 21 days on a ‘rest cure necessitated by so much fatigue and devotion’. Three days later, a group of seven confreres embarked, but a strike by Italian railway workers delayed their arrival in Rome. It should be noted that by 15 August, some of the staff of the Maison-Carrée had already arrived to reinforce the Procurator General’s Office staff. After the chanted Mass, part of the community proceeded to St. Mary Major. The property was dedicated to the Immaculate Heart of Mary that day.

The assistant generals flew from Algiers on 23 August to meet the Superior General in Vichy on his feast day. They arrived in Rome on the 31st, and since the telegram announcing their arrival had not been delivered, no one was waiting for them at the station. A taxi dropped them off on Via Aurelia, but they came up against a double door. The community was in recreation, and the brother porter, who was not expecting anyone, had joined the community. Upon hearing the repeated knocking on the glass front door, a shadow appeared, and he hurried over. One can imagine the confusion in the community, which had just given such a pitiful welcome to its superiors.

The Assistant Generals spent the next day visiting the house, which they found very much to their liking. Other confreres arrived in the following days. And confreres visited the house on their way to Africa and stayed for supper. On 15 September, all services were fully operational or in the process of being organised.

On 20 September 1952, the community consisted of 39 confreres, including six brothers. The General Council was composed of Bishop Louis Durrieu, Superior General, Fathers François Van Volsem, Henri Côté, Leon Volker and Joseph Gelot. In addition to the Superior General’s private secretary, six confreres served in the general secretariat. Each assistant then had a private secretary.

The inauguration of the Generalate took place on 20 November 1952. Cardinal Fumasoni-Biondi, our Protector, blessed our chapel. He was surrounded by an impressive gathering of bishops, ambassadors, superiors general, religious sisters, the former proprietors of our land, architects and engineers, etc., and the student Fathers of Trenta Aprile, who were in charge of the singing. After the ceremony, the guests could visit the common rooms and offices and go up to the terrace to enjoy the view. The banquet began shortly before 1 pm, with impeccable service from the student Fathers and the coadjutor Brothers. Our house returned to its usual tranquillity around 3 pm, and everyone was free to engage in private study, an exercise that had not been done as a community. 

It is likely that in future editions of the Guides for Visiting Rome, we will read, in a note about Agrippa’s Pantheon: ‘Since 1952, there has also been another rotunda on the Via Aurelia called the Rotonda dei Padri Bianchi, but this one has always been, from its origins, dedicated to the worship of the one true God.’ Also, in 1952, the relics of our six confreres murdered in the Sahara while on their way to Timbuktu were transferred to the crypt of the new Generalate.

Another community in Rome, called the International College of Our Lady of Africa, is located on Via Trenta Aprile. At the beginning of the academic year 1952, the College had 22 student priests of seven nationalities, plus the Superior, the bursar and a Brother. The sale of the house in Viale Trenta Aprile was decided in 1954, and in September of that year, after 27 years on the Janiculum, the International College moved to the slopes of the Vatican. They had the entire third floor, part of the second floor, and two large rooms in the basement at their disposal. The sisters attached to the College, from the Austrian branch of the Daughters of the Divine Redeemer, joined the Generalate, where the nuns had found another home. They remained at the service of the community until September 1965. The sisters of the Œuvre then took over until 2023.

The General Procurator’s Office was attached to the College in Via Trenta Aprile but formed a separate community. With the transfer of the general administration of the Society to Rome, the procurator’s office became one of the internal services of the Generalate. The staff was then reduced to a minimum: the procurator and a lay secretary, Dr Félix Rutten, aged 70. It should be noted that we lost a few square metres of our land when, in preparation for the 1960 Olympic Games, the municipality of Rome needed to build a new road, taking responsibility for constructing at its own expense the impressive retaining wall that now marks the new boundary of our property on Via Agostino Richelmy.

14 July 1964 is another date worth remembering. It was on this day that Cardinal Lavigerie took possession of what would be his final resting place at the General House. The Petit Echo n°551 of that year recounts the event. The exhumation from the crypt of the Cathedral of Carthage, where the Cardinal had been laid to rest in 1892, took place in the early hours of Tuesday, 23 June. The three wooden and lead coffins were opened, and two undertakers respectfully removed the Cardinal’s bones and placed them carefully in their respective places in a new zinc coffin. The workers welded the lid of the zinc coffin and then enclosed it in an oak coffin. A police officer affixed the control seals.

The remains of our venerable Founder were placed in the choir of the Primatial Church. A Mass was celebrated there by Bishop Perrin, the Cardinal’s fourth successor in the See of Carthage. After the absolution, the brothers and sisters carried the coffin to the hearse, asking the Founder to intercede in heaven for this beloved Africa, where he had hoped to sleep until the day of resurrection. Given the circumstances, this funeral ceremony was held privately but in an atmosphere of great emotion and filial piety.

On Wednesday, 24 June 1964, the Cardinal’s body was transported by an Italian liner to Naples. Upon arrival at the Generalate on Tuesday, 14 July. The Cardinal’s remains were received by Father Volker, who was surrounded by community members and several White Sisters. The Superior General gave the absolution in the chapel, and the coffin was then carried in procession to the crypt. The inscription on the stone slab covering the entrance to the tomb in Carthage was reproduced and now covers the entrance to the tomb where the Cardinal now rests.

“Love the Africans as a mother loves her children. Love Africa! Love Africa for its bloody wounds, for its cries of pain. Love Africa with its memories, legends, traditions of respect and faith… May my voice continue to be heard by you! It will soon be silent in this world, but from the depths of the grave, it will speak the same words to you.”

By: Georges Jacques, M.Afr.

22nd May in the life of Charles Cardinal Lavigerie

21st May in the life of Charles Cardinal Lavigerie

20th May in the life of Charles Cardinal Lavigerie

19th May in the life of Charles Cardinal Lavigerie

A life of witness through dialogue and fraternity in diversity in Tunis

Tunisia is rich in history and cultural diversity at the crossroads of the Mediterranean and North Africa. Its capital, Tunis, where I’ve lived for almost three years, is a cosmopolitan crossroads encouraging cultural and interreligious exchanges. A walk through its streets reveals the heritage of cohabitation between different communities, as illustrated by the medina of Tunis with its mosques, churches and synagogues that testify to this religious plurality. Tunis is thus a place of exchange where European, African and Arab influences meet, cultivating a climate of tolerance and mutual enrichment.

The Institut des Belles Lettres Arabes (IBLA), my primary place of apostolate and comfort zone, is a specialised institute which was founded in 1929 by the Missionaries of Africa in Tunis. Its aim is to deepen understanding of the culture and faith of the Tunisian Muslim world, based on three essential pillars: the research library, the IBLA magazine and the Espace Jeunes, which I manage. IBLA embodies cultural encounters and dialogue; it perfectly reflects the philosophy of ‘give and take’ so dear to Léopold Sédar Senghor, who advocated the mutual enrichment of cultures. I meet people from all walks of life daily. IBLA is a true human and intellectual crossroads where ideas and life experiences are exchanged.

Dialogue as a tool for peace: responding to the call of Pope Francis

Through my experience at IBLA Espace Jeunes and the many interactions I have the opportunity to enjoy every day, even during brief moments of sharing, I firmly believe in Pope Francis’ vision that intercultural and interreligious dialogue is essential to promote peace and understanding in a diverse world. This dialogue according to the Holy Father must be based on mutual respect and attentive listening while recognising the differences that enrich us.

In his encyclical Fratelli Tutti, he states that ‘dialogue between people of different cultures or religions cannot be reduced to a simple exchange of ideas, but must include openness to the truth of the other and respect for his dignity’ (no. 198). This approach is echoed in my apostolate at the IBLA, where each meeting with young Tunisians is an opportunity for genuine openness to the other. In this authentic encounter, I strive not only to pass on but also to learn from them. The Pope’s call for a sincere and transformative encounter, where each person is enriched by the experience and wisdom of the other in a common quest for peace and social harmony, is reflected in these daily activities.

As a member of the Tunisian Anthropology Association, I regularly exchange views with academics on various subjects, including religious extremism. The perspectives and proposals to tackle it differ from faith to faith, underlining the situation’s complexity and the importance of dialogue to find solutions. As part of this, Pope Francis’ speech at Al-Azhar University in 2017 influenced my understanding of intercultural and interreligious dialogue. The Pope affirmed that dialogue is essential to combat fanaticism and promote peace, reminding us that ‘violence comes from the darkening of the human conscience, not from religion’. This vision resonates with our reflections, encouraging us to favour dialogue based on openness and mutual respect in order to build a more peaceful world.

Intercultural and Interfaith Dialogue, a Path to Peace and Understanding

As a priest and witness to the love of Christ at IBLA, I interact daily with young Tunisians, all Muslims, and often proud of their faith and religious identity. Many of them fervently quote Koranic suras, testifying to their attachment to their religion. It’s important to stress that Tunisians are generally peaceful, humble and welcoming people. I live my faith in silence, approaching intercultural and interreligious dialogue through concrete actions: tutoring, helping with homework, reading and conversation clubs. With seriousness and self-sacrifice, I commit myself to these young people, some of whom are surprised by my benevolence when they discover that I’m not a Muslim. For me, the reality of interreligious dialogue is manifest in sincere and respectful discussions.

Inspired by Pope Francis and his call in Fratelli Tutti, I am convinced that dialogue is lived above all through the example of everyday life. The Holy Father reminds us that we are called to bear witness to God’s love with humility, respect and openness, recognising the dignity of every person, whatever their beliefs. By following the example of Christ, who reached out to those who were different, we can create authentic and fraternal places of encounter, spaces where differences are perceived as richness rather than threats. My witness of authentic love here in Tunisia contributes to this vision: living a faith that seeks reconciliation, peace and mutual respect, while deeply honouring the culture and religion of others, as the Pope invites us to do.

The IBLA’s community apostolate: a commitment to peaceful coexistence and solidarity

Located in the heart of a popular Tunis district, IBLA is where the apostolate of proximity takes on its full meaning. I have developed close ties with families who often live in modest conditions. My daily commitment aims to promote universal values such as love, justice, peace and human dignity, transcending cultural and religious differences. I spend simple moments with these families, whether it’s a visit, a chat over a coffee or a Christian or Muslim celebration. These interactions allow me to experience and witness Christ’s universal love. The support I received from my Tunisian friends when my mum died last summer has reinforced my commitment to helping those in need in a spirit of solidarity and mutual respect.

Thanks to this experience, I have come to realise that in Tunisia, where Muslims, Christians, Jews, Arabs, Europeans and Africans live together daily, it is possible to create an environment conducive to peaceful coexistence and collaboration. I believe this is based on promoting a culture of dialogue, mutual education and respect for differences. Initiatives such as intercultural events, joint projects and open forums can promote encounters and exchanges between the various communities.

In my efforts to establish inclusive spaces for dialogue where each voice is respected, I strive to defuse tensions and build bonds of trust. I believe teaching and raising awareness among young people of the richness of diverse cultural and religious traditions is essential, highlighting shared values such as human dignity, peace and solidarity. Finally, by getting involved in joint social and charitable initiatives, I reinforce the spirit of collaboration, showing that, despite our differences, we can work together for the common good. I strive to achieve this in every interaction I have with others.

By: Larme Naba Pierre, M.Afr.

18th May in the life of Charles Cardinal Lavigerie

Intercultural and interreligious dialogue at Kungoni: A path to unity and peace in Malawi

In today’s increasingly diverse society, intercultural and interreligious dialogue play a vital role in promoting peace, understanding and collaboration among mission communities. Founded in 1976, the Kungoni Centre of Culture and Arts located in Mua Mission, deeply rooted in Malawi’s rich cultural heritage, highlights the importance of fostering such dialogues. Under the new leadership of Fr. Brendan O’Shea, Missionary of Africa, the centre has dedicated many years to documenting and celebrating Malawian culture. By facilitating intercultural and interreligious dialogues, the centre creates bridges of understanding that transcend cultural differences, enabling peaceful coexistence. This article explores how we can nurture these dialogues at Kungoni, their relation to our faith, and how they promote unity within the communities surrounding Mua Mission.

Understanding Intercultural and Interreligious Dialogue

Intercultural dialogue refers to the open exchange of views and knowledge between individuals and groups from different cultural backgrounds. At Kungoni, this is expressed through arts, traditions and cultural performances that celebrate the unique identities of the Malawian people. Interreligious dialogue, on the other hand, is the respectful communication between individuals of different religious beliefs, fostering mutual understanding and collaboration. At Kungoni, where culture and religion intersect, we have a unique opportunity to engage in both types of dialogue, creating an environment where cultural expression and spiritual beliefs are both respected and celebrated.

Promoting this practice at Kungoni is not just about showcasing art; it involves delving into the deeper question of what it means to be part of a diverse society. Through exhibitions, workshops, and performances, the centre provides a space for people of different cultural and religious backgrounds to interact, learn, and share. This exchange builds mutual respect, tolerance, and understanding, reducing prejudice and promoting unity.

Engaging the Chewa, Yao, and Ngoni in Dialogue: Witnesses to God’s Love

As witnesses to God’s love, we are called to foster unity and peace across cultural and religious divides. In the communities around Mua Mission, the Chewa, Yao, and Ngoni have distinct cultural and religious identities. The Chewa maintain their traditional beliefs and practices, the Yao are predominantly Muslim, and the Ngoni have embraced both Christianity and their warrior traditions.

Engaging in meaningful intercultural and interreligious dialogue with these communities begins with acknowledging the inherent value of each tradition and religion. True dialogue requires recognizing that God’s love transcends human differences and brings all people into a shared relationship. Kungoni, as a centre for culture and art, serves as a natural meeting place for these dialogues. Through workshops and cultural exchanges featuring Chewa dances, Yao music, and Ngoni storytelling during the annual “Kungoni Open Day” the centre offers an opportunity to explore the deeper spiritual values that each group holds dear.

Promoting Universal Values that Transcend Cultural and Religious Differences at Mua Mission

In the light of the Gospel, we are called to promote universal values such as love, peace, justice, and respect for human dignity. These values transcend cultural and religious differences and can form a common ground for dialogue between Catholics and members of other religious traditions at Mua Mission.

To promote these values, the Kungoni Centre of Culture and Arts, for instance, conducts events that emphasize the importance of tolerance and understanding among different cultural and religious groups. The Kungoni centre creates faith-based organizations, such as the Kumbewu Centre for Women Empowerment (KUCEWO) using interreligious and intercultural collaboration to address social issues like empowering women through technical and skills training.

The Gospel’s call to “love your neighbour” also encourages us to create spaces where cultural and religious differences are not merely tolerated but appreciated as part of the richness of human diversity.

Fostering Peaceful Coexistence and Collaboration at Kungoni Centre

Creating an environment of peaceful coexistence and collaboration around Kungoni Centre requires deliberate action. First, it is essential to cultivate a culture of respect and openness, where dialogue is encouraged at every level of interaction. The Kungoni Centre constantly receives students at all levels so they can experience and appreciate the diversity which we have in Malawi.

This interaction would bring together diverse communities to celebrate their traditions, exchange ideas, and build relationships. The festivals can include a mix of performances, begin with interreligious prayer service, and artistic showcases, highlighting the shared beauty and values of different cultural and religious traditions.

Fostering interaction and collaboration also requires communities to work together on common goals. Kungoni is bridging for joint projects that address local challenges, such as poverty alleviation, environmental sustainability, and education. By working together on these issues, the people of Mua can build relationships based on mutual respect and a shared vision for the common good.

Our parish and community leaders also play a critical role in fostering a culture of dialogue and peace. The parish must actively participate, setting examples to parishioners by engaging in conversations with other church leaders from different cultural and religious backgrounds. Regular meetings among these leaders can help address emerging challenges and deepen cooperation, encouraging the broader community to embrace peace and collaboration.

Conclusion

Intercultural and interreligious dialogue is not only a beneficial practice but also a necessity in today’s world, particularly in places like Mua Mission, where cultural and religious diversity is prominent. Kungoni Centre of Culture and Arts offers a unique platform for promoting these dialogues, fostering understanding, peace, and collaboration among the Chewa, Yao, Ngoni, and other groups. By promoting universal values rooted in the Gospel and creating an environment that nurtures peaceful coexistence, Kungoni contributes to a more united and compassionate community. This, ultimately, is the call of the Gospel and the mission of Kungoni: to bear witness to God’s love by celebrating our diversity and shared humanity.

By: Ryan Contamina, M.Afr.

17th May in the life of Charles Cardinal Lavigerie

The Enduring Relevance of Laudato Si’

Is Laudato Si’ still relevant? Without violating the rules of logic, the answer is Yes. Though this encyclical is still to be discovered, understood and appreciated, the Society of Missionaries of Africa finds it useful. It holds the view that caring for our common home promotes the common good. That is why, on 10 May 2025, eight members of the Generalate Community in Rome, joined other volunteers under the hospice of Roma Cura Roma (“Rome takes care of Rome”) project, for its 4th edition. The aim of the project is to  keep the city of Rome clean. Roma Cura Roma is an annual initiative that brings together various governmental, non-governmental, faith-based organisations and people of goodwill, to clean and maintain public spaces such as parks, squares, gardens, streets, etc., within all municipalities of Rome. This year, 365 initiatives were registered and brought together about 19000 participants.

Why do Missionaries of Africa participate in such activities? Taking care of our common home is not something new to our evangelizing vocation. As experienced by some of us from early childhood to date, we encountered and still come across missionaries, who ceaselessly integrate environmental care in their missionary-pastoral endeavours, by planting trees, introducing new crops to their area of mission, fighting against erosion, raising awareness about the dangers of genetically modified seeds, maintaining roads and bridges that link villages, etc. Today, as recommended by the last General Chapter (cf. Recommendation no 6, Capitular Acts: 29th General Chapter, p. 28), joining Roma Cura Roma is one way of actualizing the ideals of our missionary apostolate. The wise say that “actions speak louder than words”. And we want, not only to talk, but also to deal with small actions that step by step lead to social change and transformation.

This year’s Roma Cura Roma is special. Being in the Jubilee Year of the Church gives it a special flavour. In Rome, most of public spaces such train and bus terminals, bus stops, historical monuments, sidewalks, etc., have been renovated to mark the jubilee’s events. Roma Cura Roma reiterates in one way or another the need to keep the city of Rome clean for pilgrims and residents alike. It is also a reminder for us Missionaries of Africa that the care for our common home is part and parcel of our Charism. There is a lot to emulate from our ancestors in Mission, other religious institutes, and the Civil society at large.

We wish to emphasise that organizing or participating in such initiatives is not a work of experts. It is for those who are passionate about caring for humanity and creation. It presupposes the goodwill. The first thing is to look at one’s strengths; then, think of what might be missing, such as money and other material means. However, resourcing for funds can only happen if and only if voluntary initiative has started taking place, according to the missionary context at hand.

Through Roma Cura Roma project, we see how Laudato Si’ is still relevant. It remains an encyclical that continues to inspire and inform our missionary Charism. It is up to us, according to our various pastoral contexts, to put in practice the insights and wisdom it offers.

By: Prosper Harelimana, M.Afr.