News archive

Education and a culture of peace

This subject, education and a culture of peace is vital and remains topical in the Gospel we are called to proclaim in and out of season. It is part of the being of the Church and its action in the world as a gift of Christ Jesus. It is her way of living and radiating peace that she becomes an educator of peace, inculcated in the values of the cultures she is sent to. That’s why we Missionaries of Africa feel so comfortable when we learn local languages, the doors through which we enter local cultures to announce the Good News and the Peace of the Risen Christ!

We need to think back to how often we mention the word “peace” during our liturgical celebrations: “Peace be with you” or the following prayer: “Lord Jesus Christ, you said to your apostles: ‘I leave you Peace, my Peace I give you’; look not on our sins but on the faith of your Church; Your will may be done, grant her peace and unity according to your will, who live and reign forever and ever”. Then, we give ourselves the peace of Christ. We live and give what we have received from Christ. We continue to live it in his light with our mother, the Church.

The following summarises my experience during the post-election inter-ethnic conflicts in Kenya in 2008-2013. At the time, I was a formator in our formation house in Nairobi/Balozi. With the Association of Psychologists of Kenya, of which I am a member, we visited a lot of IDP camps to provide psychological support and material assistance. We received a great deal of support from the local Church.

The Christian religion, an agent of peace on a global scale

On a global scale, religious actors play an important role in peace education, bringing people together to manage conflicts. They are in the right position to preach and teach, mainly by raising awareness of religious beliefs and encouraging tolerance within communities. Their role is thus to foster the development of peace.

Two essential elements of religious life are paramount to peacemaking: empathy and compassion. Mercy draws from these attributes the strength for effective peacemaking.

There is a link between our Christian faith and peace. Certain religious characteristics are associated with peace, for example, when a country has a dominant religious group. Individualised education programmes achieve higher levels of peace in countries without dominant religious groups and with fewer government restrictions on religion.

Christian religion also leads to development. Religion affects economic decision-making by establishing social norms and shaping individual personalities. Companies in highly religious communities adhere to ethical standards conducive to a stable economy.

Christian religion is, therefore, an essential key to the development of society. Religion fulfils several functions for society. These include (a) giving meaning and purpose to life, (b) strengthening social unity and stability, (c) acting as an agent of social control over behaviour, (d) promoting physical and psychological well-being, and (e) motivating people to work for positive social change. Ecumenical, interfaith and intercultural dialogue can make an enormous contribution to this.

Consider the contributions of the Christian religion to society: it reinforces individuals, families, communities and society as a whole. It has a significant impact on educational and professional achievement. It reduces the incidence of major social problems, such as out-of-wedlock births, drug and alcohol abuse, crime and delinquency.

Therefore, the Church’s role in maintaining societal peace and security is essential. It has always taught its members the action of non-reprisal, as Jesus himself taught; this helps to absorb violence rather than leading to its escalation. As a result, every cycle of violence that provokes revenge, which in turn provokes more violence, is broken by the simple act of tolerance, dialogue and non-retaliation.

Christians are, therefore, those who follow and put into practice the teachings of Christ in all areas of their lives. One of the summits of Christianity, or Christian virtue, is peace. The Bible urges Christians to embrace and live in peace with their neighbours.

Reconciliation in Kenya during the post-election period 2008-2013

The Church’s peace-building, reconciliation and restoration process was launched by forming the Kenya Bishops’ Conference Commission because it could not be left alone in the hands of politicians. The Church was called to a ministry of reconciliation and exercised a spiritual mandate following the electoral crisis. The Church closely monitored the process to ensure that it genuinely aimed at achieving national healing, not simply a whitewash to sweep past injustices under the carpet for political expediency. The Church used the pulpit to teach and preach genuine forgiveness and reconciliation and to encourage people to participate in a just and comprehensive way of dealing with the past so that the nation could truly be healed of its many wounds. The Church had an ongoing responsibility to heal the trauma of past violence between its members.

The social realities within societies were taken seriously. Conflicts must be seen as events not isolated in their social context. The peacemaking techniques used by the Church in the post-election period from 2008 to 2013 focused on the structural aspects of restoring or building relationships between former rivals.

This approach assumes that equal interaction between the parties and economic and political restructuring leads to new bonds of cooperation that stabilise peaceful relations. The Church has focused on structural elements such as exchanging representatives in various political, economic and cultural spheres. Maintaining formal and regular communication channels and an essential part of the structural actions promoted by the Church consisted of treating the other party with respect, justice, equality and sensitivity to its needs and objectives.

By: François-Xavier Bigeziki, M.Afr.

Wilfried Langer 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 Brother

Wilfried Langer

on Sunday, 5th May 2024 in Hechingen (Germany)
at the age of 83 years, of which 57 years of missionary life
in Burkina Faso, Mali and in Germany.

Let us pray for him and for his loved ones.

Download here the announcement of Brother Wilfried Langer’s death

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Experiencing the Ascension in Jerusalem

Placing the Ascension of the Lord Jesus on the summit of the Mount of Olives is not just a fulfillment of religious traditions, but a profound testament to the significance of this mountain. The history and geography of the Holy Land illuminate why the Mount of Olives is the custodian of the memory of this pivotal event in our salvation.

The Scriptures tell us of two places where our Lord ascended. After the Resurrection, the Risen Lord met his disciples in Galilee (Matthew 28:16). The Acts of the Apostles situates the site of the Ascension at the summit of the Mount of Olives in the east of Jerusalem (Acts of the Apostles 1, 9-12).

The northern part of the Mount of Olives is known by several names: “The hunter’s vineyard” in Arabic, KARM ES SAYAD and “Little Galilee” in Greek tradition. The words VIRI GALILAEI (in Latin: men of Galilee) are an allusion to the words addressed to the apostles in Acts 1:11: “People of Galilee, why do you stand there looking up to heaven?

So why the Mount of Olives and not Mount Zion?

The choice of the Mount of Olives was no accident. Jesus appropriated the whole of human history to bring it to perfection. The Mount of Olives is the guardian of Jewish, Christian and Muslim traditions.

The Mount of Olives was called HAR HAMISHKHA, ‘Mount of Unction’ during the Second Temple, possibly in memory of the anointing of Solomon, crowned king in an improvised ceremony held in a hurry near the spring of Gihôn in the city of David. The way this ceremony is recounted in the first book of Kings foreshadows Jesus’ solemn entry into Jerusalem on Palm Sunday: “They (Zadok the Priest, Nathan the Prophet…) put Solomon on King David’s mule and went down to Gihon. Then Zadok, the priest, took the horn of oil from the Tent and anointed Solomon; the horn was blown, and all the people shouted: “Long live King Solomon! And the people played the flute and rejoiced with great joy and shouted as though the earth would burst” (1 Kings 1:38-40). The same thing will happen on Palm Sunday: Jesus will come from Bethphage, on the other side of the Mount of Olives, riding on a colt; descending the Mount, he will cross the Kidron valley to go up the Temple Mount and enter Jerusalem. Then the people accompanied him, shouting joyfully, “Hosanna! Blessed is he who comes in the name of the Lord…”. (Mark 11, 9)

The “Mount of Unction” is named for the olive oil produced there. Olives from this mountain were used to make oil, which was used to anoint kings and prophets and for liturgical celebrations in the Temple. Jesus is God’s anointed par excellence. It is only natural that he should ascend to heaven, where he is seated at the right hand of God the Father on the Mount of Unction.

Many Jews wanted to be buried on the western side of the Mount of Olives. Believing that being buried opposite the Temple Mount meant resting on safe ground for the Last Judgement. Indeed, the prophet Zechariah foretold that on that day, history would be fulfilled: “The feet of the Lord will rest on the Mount of Olives, which faces Jerusalem to the east. Then the Lord my God will come, and all the saints with him” (Zechariah 14:4-5). Zechariah’s prophecy speaks of “the feet of the Lord”. Today, in the Sanctuary of the Ascension on the Mount of Olives, there is a stone bearing the footprints of Jesus as he ascended to heaven.

The importance of the Mount of Olives is also recognised in the Muslim tradition. In Sura 1, verse 6 mentions the straight path: “Lead us in the straight path”. The term “straight path” is called “sirat” and has two meanings, depending on the era. In ancient Islam, it meant the right path or the path to be followed. In medieval Islam, it was given added spatial significance: the right path was associated with the bridge that would link the Mount of Olives to the Mount of the Temple when the Messiah comes. Here, the Muslim tradition is similar to the Jewish tradition. Still, with a twist: at the Last Judgement, all the believers of ALLAH buried on the Mount of Olives will be resurrected and have to cross a bridge built over seven arches linking it to the Temple Mount. The “righteous” will cross the bridge without difficulty, while the “unrighteous” will fall into the Kidron. And so, there are Muslim graves in the Kidron Valley, in the shadow of the ramparts close to the esplanade of the Al Aqsa Mosque, around the Golden Gate, the gate through which, according to Jewish tradition, the Messiah must pass to enter the Temple and pronounce judgement.

Today, the Sanctuary of the Ascension is managed and guarded by Muslims. It is an exceptional site, as it is used as a mosque and, depending on the occasion, as a Christian church. Inside the mosque is the stone bearing the footprints of Jesus as he ascended to heaven, as mentioned above. This is how Jewish, Christian and Muslim traditions unite on Mount Olives.

The Feast of the Ascension today

Jesus chose a mountain with olive trees, a mountain outside Jerusalem just a short distance from the holy city. He did not choose Mount Zion, which is in the city. He kept the symbol of the olive tree, a tree typical of the Mediterranean basin, a tree God gave to his people together with the Promised Land (Deuteronomy 6, 10-12). The olive tree is like the tree that “bears fruit in its season, and its leaves never die” (Psalm 1, 3). It is also the symbol of the righteous and peace since it is always green and bears fruit only after careful, patient nurturing, in other words, after a long period of peace. According to Jewish tradition, the olive branch brought to Noah’s Ark by the dove after the flood waters had receded came from the Mount of Unction.

Olive oil, the fruit of the olive tree and human labour, is food, perfume, medicine and essential for lighting lamps. This rich symbolism is abundantly repeated in the sacraments of the Church (CCC nos. 1293 and 695), which bring us into the realities beyond. Therein lies the spirituality of the Ascension. Once sanctified by the presence and, above all, the blessing of Christ, our earthly realities are lifted up to heaven: “He who was taken from you, the same Jesus, will come just as you saw him go up to heaven” (Acts 1:11).

Jews, Christians and Muslims all believe that the Messiah will return. In response to a question from a participant in the session, here at Saint Anne’s in Jerusalem, to a rabbi about the coming of the Messiah, the rabbi replied: “When the Messiah comes, we will ask him if this is the first time he has come into the world, or if it is the second time.

By: Grégoire Milombo, M.Afr.

Remembering the Blessed White Fathers of Tizi-Ouzou

How do people remember them today?

Founded in 1874, six years after the creation of the Society, the community of Tizi-Ouzou remains our oldest still active community. It was in this community that our four confreres, Alain, Charles, Jean and Christian, Missionaries of Africa, were murdered on 27 December 1994. They were courageous and zealous missionaries who devoted their lives to the end; they are now counted among the greatest martyrs of love. They were beatified on 8 December 2018 in Oran, Algeria, along with 15 other people. They were respected because of their dedication to the mission and love for Algeria and its people. We know the privileges and challenges of living in this same community.

A feeling of gratitude and recognition

It will be precisely 30 years, on 27 December 2024, since our confreres were murdered in their community home, but people still talk about them as if it were yesterday. We know that Blessed Alain, Charles, Jean and Christian were firmly committed to Algerian society when schools and training centres were still under non-national charge.

Charles Deckers, the most emblematic of the four, trained several students who passed through the vocational training centre he was in charge of. These students, now managers and senior officials in the Algerian government, never cease to remind us that Charles Deckers trained them; some are already retired. Some of these people are writers and have devoted dozens of pages to Charles Deckers in books published at some point in their careers. We are still in close contact with these people.

Charles Deckers left his mark on the town of Tizi-Ouzou through his service and generosity: the vocational training centre he ran produced hundreds of students who subsequently became leaders at all levels of the Algerian nation. The people, including those in the surrounding towns and villages, knew and appreciated Charles. He became a national of Algeria in 1972, with pride in his roots there.

Jean and Alain were engaged in pastoral visits to families, especially in the mountains of Kabylia. We still receive testimonies from some people recalling their family memories of the Blessed.

We don’t hear much about Christian, though. He was the youngest of the four; we know he was behind the library project, which, unfortunately, he did not see through to completion. Today, dozens of people have subscribed to the Library: Algerian professionals, students and researchers in medicine, linguistics and other subjects, although there has been a decline in subscriptions in recent years.

Annual celebration

We issue an invitation every 27 December to commemorate the anniversary of their assassination, and the feedback is always positive, with many people visiting the cemetery to commemorate them. Algeria is a country that celebrates its martyrs, and our confreres are among them.

Thanks to all the life testimonies we receive, we think their memory is still alive. People are thankful and have never forgotten the actions of our martyrs. Their gratitude is also expressed in the fact that they still maintain links with the present-day community of the White Fathers in Tizi-Ouzou.

The challenge of living in the footsteps of the Blessed

The missionary activity of Tizi-Ouzou dates from 1874 to the present day. It has been the work of several generations. Today, our presence is still worthy of appreciation, albeit from a different perspective than that adopted by our predecessors, adapted to the current socio-cultural context and the needs of those around us.

We often face the challenge of comparison. Some people compare how the Blessed lived with how we live today. This is an encouragement to do our best and imitate their footsteps, even though we know their opportunities were not the same as those we have today. On the other hand, comparing their lives with ours today forces us to live in the shadow of our predecessors.

Besides the above, today, there is the question of the origin of our confrères on the spot. Twenty years ago, people were still used to seeing only European confreres, whereas for the last ten years or so, we have been of African origin and younger than our predecessors. It sometimes brings misunderstandings and questions for some since they link the membership of the White Fathers to the question of colour. Some people even say that there are no more White Fathers here in Tizi-Ouzou. It’s a challenge we’re trying to meet through our dedication to the mission and heritage bequeathed to us by our elders.

We are responding to this challenge thanks to the encouraging testimonies of some former friends and pupils of the White Fathers. For example, a former pupil of the White Fathers gave a striking and encouraging testimonial after celebrating the 29th anniversary: “I saw Father Philippe dressed in a gandoura at the cemetery! It reminded me of the old days when the White Fathers dressed in the gandoura. They were all white. But when I saw Father Philippe dressed in white, even though he is not white, I understood why they are called the White Fathers: not because of the colour of their skin, but because of their white garb. I hope that all the White Fathers will wear their white gandoura at the next commemoration.” Here’s another testimony from an elderly man: “This is a place of pilgrimage! We have come to commemorate those who gave their lives for the good of all, and we are happy to meet the White Fathers who now live in this house; they remind us of the dedication of the four White Fathers.”

From commemorating the four White Fathers to remembering the former White Fathers

Some of those who attended the commemorations never knew any of the four White Fathers. They came to the commemorations of the four White Fathers to remember also those who preceded them. The names of Fathers Louis Garnier, Jean Robichon, and Georges Rogé are recurrent in the testimonies of all those present. The three are buried in the Tizi-Ouzou Christian cemetery, along with three of our four Blessed.  

By: Benoît Mwana Nyembo, M.Afr. & Philippe Dakono, M.Afr. 

Caring for the Common Good

Through the internalisation of relational and rational rules, social philosophy presents man as an exclusively social being. For Michel Tournier, man “carries within him a complex scaffolding”. As a result, man has a vocation to build himself by constructing his community, his society and his environment. In this respect, to rethink ecology today, man must become aware of his mission to defend human life from conception to death, and all forms of life on earth. However, it is imperative to mention that in the current era, the earth is facing several major challenges. These make living conditions difficult. In his encyclical Laudato Si’, Pope Francis highlights the irresponsible use of the heritage of creation. For him, the earth “cries out because of the damage we are causing it through the irresponsible use and abuse of the goods that God has placed in it” (LS no. 2). This cry takes many forms today: people devastated, oppressed, mistreated, misunderstood, judged; an environment neglected. It is important, therefore, that in celebrating ecology, we think about and take palliative action in the face of these scourges suffered by the earth, our communities and the whole of humanity. To achieve this, we need to put two things into practice: we need to do everything we can to preserve the common good, and we need to have a strong desire to change the current order.

Doing everything to preserve the common good

From an ecological community perspective, wanting to do good means establishing a close link between what we say and what we do; it also means adopting a way of living and acting that can put an end to irresponsible acts and practices that are harmful to the earth, and consequently to mankind. It also means encouraging values that facilitate life and peaceful coexistence between people, and between people and the earth. It’s about putting an end to hatred and depraved morals. It’s time to experience the thirst for love, justice and social equity. It’s a time to pool our energies to combat the pollution of the earth and our social, intellectual, ethnic and racial differences. It’s also a time to opt for a tried and tested method of doing good, crowned by: sharing, charity, solidarity, mutual trust, raising awareness of climate change; all with a view to making the earth, our communities and our society a better place to live.

An ardent desire to change the current order

Change is a project that takes place in a dynamic context. However, it only begins when we make our first effort to improve things. Each of us may have a vision of what that change should be: what about me? It’s highly likely that we don’t manage to excel in life, not because we’re incapable of doing so, but rather because we lack confidence in the materialisation of our ideas and projects. So it’s time to use our strengths, our thoughts and our intellectual abilities to build a better future. John Masson, in his book Imitation is limitation, says this: We cannot become what we need by remaining what we are.

Change requires personal and community awakening. If we want to live in a perfect environment or in a community that bears witness to the love and joy of the Gospel, we must undoubtedly conform to the requirements, objectives and duties of our community, in the context of the Missionaries of Africa, i.e. conform to the community project. Perhaps the dream of the majority of missionaries in Africa is to see this society improve positively by responding without hindrance to missionary needs. Celebrating ecology today means reviewing the way we treat our brothers and sisters. It means thinking about a new society with renewed confreres. It means making our communities pleasant for everyone. It also means making our little Society a family for all, where everyone has a place and can express themselves, act, denounce and announce a better tomorrow. But it would be more concrete to see each of its members give body and soul to this ultimate goal. It was not for nothing that Cardinal Lavigerie insisted on the Esprit de Corps. In one of his letters, we read: “My last recommendation, my dear sons, the most important of the three, the one without which all the others would be useless, is the recommendation of the old apostle of Ephesus: Filioli, diligite invicem. Love one another. Remain united, united in heart, united in thought. Truly form a single family; be strongly esprit de corps in the Christian and apostolic sense of the word. Defend one another, support one another, always help one another. May discord never penetrate among you; may you always be ready to defend each other as one man, against all outside adversaries, your persons; in a word, may you not only be united, but one” (Cardinal Lavigerie, 11 November 1874).

Today, we have to ask ourselves how many people are really on this quest? How many bear false witness in order to harm or discourage others? How many give of themselves to lift others up?

 

                                                               By: Guscard Igunzi, (theology student, Limete/ Kinshasa)

River descending from Temple

Recollection of May 2024

Crédit image: Generative AI, https://firefly.adobe.com/

José Maria Sarasola Celaya R.I.P.

Society of the Missionaries of Africa

Father Manuel Osa, Provincial Delegate of the sector of Spain,
informs you of the return to the Lord of Father

José Maria Sarasola Celaya

on Wednesday, 1st May 2024 in Madrid (Spain)
at the age of 85 years, of which 60 years of missionary life
in Burkina Faso and Spain.

Let us pray for him and for his loved ones.

Download here the announcement of Father José Maria Sarasola Celaya’s death

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Our Lady of Africa, Mother of Hope

Our Lady of Africa basilica, Algeria

In the litany of the Blessed Virgin Mary, we invoke Mary, Mother of Hope. As we go about our daily lives, with its ups and downs, joys and sorrows, happiness and unhappiness, kindness and violence, laughter and suffering, life can quickly lose its taste and meaning without hope. Then, we are lost and desperate. If we don’t want to lose hope, we need to remain rooted in the one who is the source of life, the source of hope.

“We were saved, but it was in hope”, writes Saint Paul to the Romans (8:24); he is saying this to us, too. “Redemption was offered to us in the sense that we received hope, a reliable hope, by which we can face our present” (cf. Pope Benedict XVI, Spe Salvi, 2007). Our present, however painful, includes distressing situations of loss of life, of suffering in wars, conflicts and tensions like those we are experiencing or seeing in Gaza, eastern Congo (DRC), Ukraine, Somalia, Burma (Myanmar), Sudan, the Sahel region, Yemen and the Red Sea region, to mention just a few current cases.

Faced with all these unpleasant situations (especially when we can do nothing about them alone), only hope can keep us going. Just like mothers, who often instil hope in their children, Mary, Our Lady of Africa and mother of us all, never ceases to intercede for us during these uncertain times.

Our world today is tormented by an absence of authentic leadership, which, instead of doing everything possible to stop wars, violence, tensions and conflicts of all kinds, stirs them up, notwithstanding the technological breakthroughs that ought to make us better, not worse, human beings. Our faith experience shows us that Mary “shines like a light that attracts all nations to God” (cf. the readings for the Solemnity of Our Lady of Africa, 30 April); these nations, walking in the light of the Lord under the protection of Mother Mary, are illuminated by Him.

Madame-Afrique’s experience in Algiers

The Basilica of Notre Dame d’Afrique is located on a promontory 124 m above sea level in the commune of Bologhine to the west of Algiers. It is a captivating sight! This imposing architectural edifice, built over 14 years, is nicknamed “Madame Afrique” or “Lalla Myriem” by the locals. It’s often easier and more understandable to the locals if you ask them how to get there when you say “Madame Afrique”. The main construction work on this historic basilica was carried out under the episcopate of Mgr Pavy between 1858 and 1866. Cardinal Lavigerie completed the job in 1872 and entrusted it to the Missionaries of Africa (White Fathers).

Back in the 1930s, pilgrims from almost all over Algeria and the surrounding area climbed the hill barefoot, reciting the rosary aloud to seek consolation, protection or healing or to make or fulfil a vow. Fishermen would have their nets blessed; people went there to offer gifts after a good harvest, to renew their baptismal promises, and to have young children blessed. Candles or bunches of flowers were often provided to young Catholic, sometimes Jewish, or even Muslim couples, invoking Lalla Myriem and relying on her intercession in all circumstances (cf. Homily by Father Patient Bahati, 30 April 2020, in Rome).

As in the past, hundreds of people visit the Basilica of Notre-Dame d’Afrique daily in Algeria. Among them are barren women, pregnant women, schoolchildren wanting to pass their BAC exams or other competitive examinations, people suffering in body or soul, or simply on courtesy/curiosity visits; these people come to light a candle and pray quietly, invoking Mary in silent recollection. Although the majority of these people are from Algeria, a good number come from elsewhere and entrust themselves to the intercession of the Virgin Mary, Our Lady of Africa, a source of joy and mother of hope for all.

The many testimonies of answered prayers and graces obtained are expressed through the ex-votos covering the walls of this lively and prayerful basilica, a symbol of inter-religious dialogue which has now instituted an annual Marian Day. The stone plaques engraved on these walls, in every language and from every era, bear witness to the fact that God never forgets the pleas of sincere and just souls: he always grants his countless graces.

Beyond the graces obtained through physical visits to Our Lady, countless graces are also obtained by all those who invoke her intercession far beyond the land of Algeria, where the basilica is located. In other words, Mary intercedes for Africa and the whole world. She wants the well-being of all her children without exception. This is confirmed by her various apparitions in many places around the world: at Lourdes in France, at Guadalupe in Mexico, at Kibeho in Rwanda, at Fatima in Portugal, at Zeitoun in Egypt, at Akita in Japan, etc.).

François Varillion reminds us in his book Humility of God that “God is pure gratuitousness”: he communicates his grace to us freely without calculation, often through the intercession of the Virgin Mary, who makes no differences or prejudices between her children.

Mary, star of hope, intercedes for us

Mary, mother of God, mother of the Church and mother of humanity, never ceases to intercede for a starry hope. The best illustration of Mother Mary as a star of hope can be found in Pope Benedict XVI’s Encyclical Letter Spe Salvi (Hope Saves Us). Mary is evoked in the following terms towards the end of this beautiful exhortation: “For over a thousand years, the Church has greeted Mary, Mother of God, as “Star of the Sea” in a hymn dating from the seventh to the ninth centuries: Ave Maris Stella. Our life is a journey. Life is like a voyage on the sea of history, often obscure and stormy, like the one we see these days, a voyage on which we look to the stars to show us the way, like the Magi. The true stars in our lives are those who have followed the stars of righteousness, love and truth, justice and peace, and reconciliation, to mention only these Christian and human values. True stars are beacons of hope. Jesus Christ is the TRUE light that enlightens the world, even if the world sometimes prefers darkness to the light of Christ. Jesus is not only the true light but also the sun that rises over all the darkness of history. However, we also need the little lights of others to reach him. And who more than Mary could be the star of hope for us all – she who by her ‘yes’ opened the door of our world to God himself; she who became the living Ark of the Covenant, in which God became flesh, became one of us, and pitched his tent among us (cf. Jn 1:14)?” (Spe Salvi, 2007, no. 49).

In conclusion, our humanity on pilgrimage to this earth, our common home, should be inspired by the wisdom of the words of the fourth Eucharistic prayer for special circumstances, entitled “Jesus went about doing good”. This profound prayer calls upon God to ensure that the Church is “a living witness to truth and freedom, to justice and peace, so that all humanity may rise to a new hope”. May we allow ourselves to be challenged and inspired by the depth of this prayer through the intercession of the Virgin Mary, Our Lady of Africa, mother of hope.

By: Vincent Kyererezi, M.Afr.

Contribution to Environmental and Ecological Education

Ecological charcoal and hats from waste recovery

After a seven-month stay here in the province of Haut-Katanga, in the city of Lubumbashi, and more specifically in the commune of Katuba, where our parish of Sainte-Bernadette is located, I observed several things during my walks, visits to local Christian communities and sick people and their families. These observations are not too different from what we often see in big cities: floods during the rainy season, gutters dripping with dirty, foul-smelling sewage; in some places, these gutters are blocked with plastic bottles; and sometimes, the same water full of microbes is used to wash vehicles. Bags and household rubbish litter many of the streets; some people pile the rubbish up in front of their houses as protection to prevent water from entering their homes; others wait until the piles of rubbish reach a certain height before covering them with earth to prevent the water from penetrating the ground. The water in the Katuba River has turned a greenish colour; on either side of its banks, there are shower pipes and, without exaggerating, toilets. The same river water is used for watering the vegetables grown in the surrounding gardens. The first phase is “seeing”.

To better clarify and analyse our findings, the parish benefited from the services of a local NGO called AMA (Action Metanïa Africa). AMA specialises in waste management and recycling and produces ecological charcoal and hydrophobic paving stones from recycled plastics, hats, mineral bags, and much more – giving waste a second life. A technical team from this NGO, led by the founder, Virginie Adallah, and four people from the parish, including myself, visited the area to find out what was happening and assess how we could help the population.

During the tour of the district, we gathered information from residents. Many of them see their situation as inevitable and believe that they have been forgotten by the government, which they feel should be responsible for rubbish collection, so they dump it on the streets. We clarified to them that we’re not here to accuse anyone but rather to do something for ourselves. The photos, videos and interviews we took helped us prepare for our activity’s second phase, “judging”.

There was a conference on contribution to environmental and ecological education. This theme was chosen after a meeting with the founder of AMA, during which I informed her of the Encyclical by Pope Francis entitled Laudato Si’, which talks about safeguarding the environment. Invited to the conference were the pastoral agents of our parish, the mayor and the heads of the neighbourhoods and avenues, then the pastors and leaders of the new religious movements and revivalist churches and, finally, certain resource people from the neighbourhoods who look after their properties. The Laudato Si’ team from the archdiocese of Lubumbashi was also invited to the conference. Some officials, such as the mayor and the minister responsible for the environment, apologised but were represented by others.

After the opening prayer and welcome by the parish priest of Sainte-Bernadette, Father Gautier Sokpo, Virginie Adallah, founder of AMA, gave the first talk. The talk recounted the findings of our visit to the neighbourhood, which were then analysed and interpreted. It was an eye-opener for participants who believed it was solely the state’s responsibility to clean up our neighbourhoods and streets. It was an invitation to everyone to take charge of the destiny of our neighbourhoods by doing what they could to make them clean before calling on the state and the government to play their part. There were videos of waste sorting techniques, particularly the system of three or four bins of different colours, and how to recover old clothes and fabrics to make hats. She also mentioned the activities of their NGO.

Then, it was the turn of Sr Syvie, coordinator of the Laudato Si’ team in the Archdiocese of Lubumbashi. She presented Pope Francis’ encyclical on the environment and how it invites the world to thank God for his creatures, who are like brothers and sisters and need to be cared for. She highlighted the team’s work in parishes, seminaries, and mosques. The team was set up at the behest of Mgr Fulgence Muteba, Archbishop of Lubumbashi. He has been involved in this movement ever since and can’t finish his homilies without mentioning environmental protection.

We organised our activity in line with the impetus given by our pastor. The sister came with artists who sang “les déchets sorciers” or “kuloka” or “Buchafu bulozi”. She said that our parish was a flagship parish because of how it organised this activity and that her team would use it as a model for others. The participants were surprised to hear that waste can be recycled.

After these presentations, the participants were invited to work in groups to answer a questionnaire on how they care for their environment. The responses revealed a desire to care for their environment. They wanted to see our collective dream of a clean neighbourhood come true. So they asked that this conference be different from many others they had participated in but failed to bear fruit.

The next phase of our activities will focus on “taking action”. To this end, participants at the conference were invited to start doing what they could at their level before lobbying the mayor and the governor concerning our district. The programme of activities will include visits to schools to raise awareness among pupils about the importance of looking after the school environment to guide them along the path of environmental education. Besides the schools, the health centres in our health zone will also be visited to raise awareness, as will the churches in our neighbourhood.

By: Gautier Sokpo, M.Afr.

Unconditional respect for every person

To talk about human rights in the light of the Gospel, we should first look at the person of Jesus and what the Gospels tell us about him. The first thing that strikes us in many episodes of Jesus’ life is how he welcomes and respects every human being, adult and child alike. He recognises, as we are taught to do, the dignity of every person, created in the image of God.

We know that he calls God “Abba” (father) and that for him, every human being is a son and daughter of God, loved by Him. As pointed out by his adversaries, he was no respecter of persons: “Master, we know that you are an honest man and that you are not afraid of anyone because human rank means nothing to you and that you teach the way of God in all honesty”. (Mark 12, 14).

More than that, he readily defends those oppressed, marginalised, sidelined, despised or ignored. Episodes like that of Zacchaeus even show us his predilection for this kind of person.

He also asks us to change our thinking and adopt the same attitude as he does: unconditional respect for every person. To this end, he goes so far as to give children as examples to adults, women as examples to men, sinners as examples to the righteous (or those who think they are), and non-Jews as examples to Jews. In so doing, he revolutionised religion and the prevailing culture where, as in our societies, hierarchies and organisational charts count. For him, each person has his/her value and dignity, and he shows this and declares it.

His commandment is clear: “Love your neighbour as yourself”. He explains: “In so far as you did this to one of the least of these brothers of mine, you did it to me … For I was hungry, and you gave me food; I was thirsty, and you gave me drink; I was a stranger and you made me welcome; lacking clothes and you clothed me, sick and you visited me” (Mt 25:40, 35-36). Jesus identifies with each person.

The Compendium of the Social Doctrine of the Church

The Compendium of the Social Doctrine of the Church, this second part of the Church’s catechism, as Pope John Paul II would call it – often little known and rarely taught in catechesis – underlines this in its own way: “the roots of human rights are to be found in the dignity that belongs to each human being” (no. 153). The Compendium continues: “These rights are universal, inviolable and inalienable. Universal, because they are present in all human beings, without exception of time, place or subject. Inviolable insofar as they are inherent in the human person and in human dignity. Inalienable, insofar as ‘no one can legitimately deprive another person whoever they may be of these rights since this would do violence to their nature”.

The previous number of the Compendium already stated: “The Church’s Magisterium has not failed to note the positive value of the Universal Declaration of Human Rights, adopted by the United Nations on 10 December 1948, which John Paul II defined as a true ‘milestone placed on the path of humanity’s moral progress’” (no. 152).

My experience

The importance of this Universal Declaration is well-known almost everywhere in the world today. In my experience of working for Justice, Peace and the Integrity of Creation in Rwanda, I have seen how, if we base ourselves on these rights, we can reach an agreement between people from all walks of life. For example, I took part in the establishment of an Association for the Defence of Human Rights and Public Freedoms (ADL). I got involved in concrete ways, with people from other Churches and other religions – or no religion at all – in joint actions that had a great impact on the country up until the genocide of 1994.

Subsequently, I also participated in the campaign for an international ban on anti-personnel landmines in Brussels, within the framework of Pax Christi, and in conjunction with other associations and numerous other networks worldwide. This campaign was successful: the Convention on the Prohibition of the Use, Stockpiling, Production and Transfer of Anti-Personnel Mines and their Destruction was signed in Oslo on 18 September 1997 by 122 governments in Ottawa in December and entered into force on 1 March 1999.

Our fight

For a Christian and a M.Afr., this fight against the proliferation of weapons is undoubtedly a form of solidarity – a form of fundamental commitment. We must continue this fight, as well as the battle to abolish the death penalty in all countries. According to statistics for 2021, 106 States have abolished the death penalty for all crimes, 8 have abolished it for ordinary crimes, and 50 respect the moratorium on both de jure and de facto executions, making a total of 164 States. On the other hand, the death penalty is still applied in 54 States and territories, including some African countries. We still have more work to do in this area!

I will end by mentioning another subject close to my heart: the commitment to active and evangelical non-violence. This begins with non-violent communication, Marshall Rosenberg’s method, with which many of us are familiar, but it goes much further.

We know that non-violent campaigns and actions can only overcome some of the world’s most significant structural injustices. I like to give the examples of colonialism (Gandhi), racial segregation in the United States (Martin Luther King), communism (Lech Walesa and John Paul II), apartheid in South Africa (Nelson Mandela), not forgetting, of course, slavery: didn’t Cardinal Lavigerie become famous worldwide for his anti-slavery campaign? Only active non-violence, supported by large crowds, has eradicated these plagues on humanity.

In the end, wasn’t it the attitude of Jesus and the words of the Gospel – like those in the Sermon on the Mount – that inspired the personalities mentioned and spurred crowds into action?

By: Guy Theunis, M.Afr.