9512 EDITORIAL In our firs1 article of SEDOS 1995, we lisren ro Shorter, Aylward, M.Afr.: rhe voice of the suflering Church in Algeria. Evangelizarion and Culrure, Brother MICHEL, SM., whose confrere was Chapman, London, 1994 killed at his side, ourlines bnejly rhe history and lung. Chang: the socio-political reality of rhe conflicr. Les Signes Sauvages: Archbishop HENRI TEISSIER in his nieditation Trois Filles de Chine given to religious, develops some characreristics Plon, Belgium, 1993 of a possible solidariry, rising out of rhe 'Evangelical Spirit of rhe Bearitrrdes'. He Schiissler-Fiorenza, Elisabeth: srresses rhe importance of maintaining a few Discipleship of Equals: viral unirs of communirarian presence. A Critical Feminist Ekklesia-logy of Lib- The well-known West African theologian eration, LA URENTI MAGESA sees rhe Synod ,for Africa Crossroads, New York, 1993 as a new chance for the local churches. In his mind, rhe decisive phase of the Synod held in Halllnan, David. Ed. : Rome has to srart now in Africa. Ecotheology - Farher FRANC CAREY, M.Afr., presents a Insig/its,fiom South and Nonh sober picrure of rhe consequences of AIDS in Orbis, 1994 Zanibia and suggests a few possibilities,for how Yameogo, Hermann: Church and State can respond to the growing Repenser I'Erat Africain number of orphans of AIDS. L'Harmattan, 1993 Several irnportant contributions on the relation benveen 'Gospel and Culr~ues'conic lately from Schreiter, Robert: the World Council of Churches in Geneva. Reconciliation - Mission and Ministry KONRAD RAISER, the present General Secre- in a Changing Social Order tary of rhe WCC, elaborates on the rheologicul Orbis, 1992 cc~nsequencesfor the progress of Ecumenism. Corm, Georges: At the end of November 1994, Sister GISELE I1 nuovo disordine economico mondiale BELLEMARE, MSOLA., a long time missiorrary alle radici dei.fallimenti dello sviluppo in Rwanda - Zai're, addressed SEDOS on rhe Torino, 1994 @future for missionaries' in a rortured Rwanda. Calvez, lean-Yves: See how it may have afurure! We conclude the Janrraty 11umber with the very La Chiesa di,fronte a1 liberalismo helpful 'Subject and Author Index' cf our 1994 ecc~nomico SEDOS Bullerins. We [hank Philippa Lavoro, Roma, 1994 WooIdridge.for [he grear efort.

Chers frhres et soeurs responsables Nous ronfions a vorre pri2re l'nr,enir de l'Aipirie, rr 1 'nvenir de nos perires runmrurururb de rl~r2riens.Nous nmprons sur vous pour faire cornprer~rlrenurour de r,ous les rnisons qui n~oriver~rnorrefiddliri d la vocnrio~ique r~ou.s [r~,on.sresue rlu Seigneur en AigPrie. Dans in lei- rre des 6vPque.y d'Alg6rie errire lors rle la ren- conrre de in CERNA, nous risumions ninsi rlorre uppel nnuel: "11 ne s'ugir pas d'un nrrncherner~r obsrini (i un projer de vie ou d une iddoiogie. Ce ne sernir pns suffisnnr pour risquer une vie humnine. I1 .~'ngird'unejid2lirC A des prrsorlncs elles-rnln~esdons 1'2preuve. I1 s'ngir d'ur~ rimoigrmge re~rlu l'nnrour fid?le rle Dicu, aver J2.sus qui nous a nirn6.s jusqu'nu bout ". Bo~liesf2res de Noel a vous nussi, pour en nrcueillir in joie el en rknloigner id oir vous Pres.

Henri Teissier, Archevaquz d'Alger ALGERIE - QUELLE CROISADE ?

F. Michel, SM

@'auteur de cet article esr un Fr2re Mariste qui a dli quitter rapidement I'Algkrie, apr6.r l'assassinar de son compagnon de vie et de rruvail b la Casbah).

ments de compte et la soif de vengeance sont plus frtquents que le pardon. L'AlgCrie Le 8 mai 1994, un pas de plus dans s'enfonce dans la guerre civile depuis l'arr&t du l'escalade de la violence Ctait franchi: en assas- processus electoral en janvier 1992 et la destitu- sinant Soeur Paul-H&ne Saint-Raymond, PSA, tion du President Chadli. et Frere Henri Vergb, mariste, bibliothecaires i la Casbah, les intkgristes visaient non deux Ob est-il celui-ci ? bien tranquille dans sa individus, deux Fran~ais,deux religieux mais villa d'Oran, m&me pas poursuivi par les plutBt les "oeuvres sociales" , la "vitrine" , brigades des finances. Les juges se taisent. Ont- l'influence de I'Eglise et des chrttiens sur la ils peur ? L'assassinat du Prtsident M.Boudiaf. jeunesse: Le GIA revendiquait cc crime, le 29 juin 1992, qui aurait pu &tre un De Gaulle quelques jours plus lard en conspuant les juifs, algtrien, tant le peuple le soutenait, marque une les chr6tiens "qui menent croisade contre autre date dans ce processus auto-destructeur. 1'Islam ..."! Quoi dtCtonnant qu'une ttudiante m'ait dit, en larmes, le 2 mai dernier : "Notre pays est entre Le dimanche 23 octobre dernier, Soeur dans l'empire du mal". Esther Paniagua et Soeur Maria Caridad Alvarez, Augustines espagnoles, Ctaient tutes B Certes, on peut jeter le discrcklit sur le Parli l'entrk de la chapelle de Bab El-Oued oh elles unique (FLN), corrompu, qui n'a pas su gerer se rendaient ?ila messe dominicale. Nouvelle l'agriculture (calqute sur le rnodkle socialiste escalade : cette fois-ci, c'est bien la com- des collectivisations), qui n'a pas su ou voulu munautC chrktienne qui est visk et atteinte. Que placer La manne pttrolikre dans des investisse- peut-on reprocher i ces deux religieuses qui ser- ments productifs capables de gtntrer des vent les pauvres du quartier et les malades des emplois pour la foule des jeunes. Quelle mistre h6pitaux ? "Pourquoi ? Sans doute pour les de voir tous ces diplbmts en quite de travail remerrier d'avoir soigne' les nBrres pendant des !. . . tous ces jeunes "dos-au-mur" , B longueur de armies et des annies, d'avoir guCri un membre journtes attendant une embauche m&me de notre famille, re'conforte' un voisin... Peut- prtcaire. Chadli, en ltgdisant un Parti religieux Ztre se lrouve-t-il parmi les assassins... ? Sail-on (le FIS), avec qui il avait pactis6 secrktement jamais de quoi s'alinienre certe sauvage folie peu avant les Clections ICgislatives, a commis meurrrikre ? Pour les remercier donc slire- une erreur politique grave, contraire i la Con- ment.. . Elles allaient faire leurs petites pridres stitution en vigueur dors dans le pays. pour nous, malheureux alge'riens, soumis oux "fltuw ... Vers ouel monde de tbn2bres va-t-on En soutenant l'lrak au moment de la guerre nous jeter, nous qui ne rZvons que de du Golfe, I'Algtrie s'est privte du soutien de lumibre?" (Said Mekbel, in "Le Matin" du 1'Arabie Saoudite, a choisi le mauvais camp en 27.10.94). compliquant ses relations avec ses voisins, avec I'Egypte et les Emirats arabes. Au bord de la Oui, le dialogue Pouvoir-FIS a tchouC. faillite kconomique, obligk d'importer 80% de L'armte et la police intensifient la rtpression. son alimentation, ce qui avec la dette exterieure Sous le mCme toit se cBtoient souvent un grkve son budget, obligte de se soulnettre policier et un inttgriste. Les mamans doivent finalement aux exigences de rtformes prontes gkrer de douloureux et impitoyables face ?i face par le FMI,-de quitter le socialisme et son oh la haine, le mtpris, la suspicion, les regie- dogme de I'Etat-Providence pour mettre en place un Cconomie de march6 (avec les con- de construire un be1 avenir pour ce grand, fier stquences que I'on devine sur I'emploi et les et beau pays. Et bien que l'on ait tuC quatre de prix), I' Algtrie assiste avec amertume a sa mes ami(e)s, je suis pr&t i retourner &bas aider propre dtgringolade vers la cattgorie des pays ces jeunes qui ne veulent pas mettre le foulard en voie de sous-dtveloppement. islamique (iranien) ni baisser les bras ni abdi- quer leur libertt de pens& malgrt la terreur qui Oh est-il le temps oh Boumedienne se s'abat sur toutes les familles. Comment les prksentait en leader du Tiers-Monde? aider ? En ne dCsesptrant pas de demain, en priant, en maintenant les accords, les khanges Et maintenant, les combattants retour a tous les niveaux. I1 ne faut pas laisser sombrer dlAfghanistan noyautent et arment des groupus- ce pays dans la violence et le dtsespoir, m&me cules de jeunes dips par leurs dirigeants politi- et surtout si le FIS prend le pouvoir. ques, par 1'Ccole devenue source d'endoctrinement, par 1es municipalites du FIS L'AlgCrie peut et doit rester un pays musul- qui n'ont pas pu tenir leurs promesses Clec- man et dCmontrer aux nations qui ont la m&ne toralistes. I1 ne reste plus qu'a fournir des culture, la mCme religion qu'elle, a la face du armes i des soi-disant brigades d'auto-dCfense monde entier, qu'il est possible d'ktre, de vivre pour que l'affrontement se gtntralise jusqu'au dans la modemitt et dans 1'Islam. Ne pas com- bain de sang.. . La CIA et les grandes puis- mettre I'erreur de I'Iran qui a sacrifit une sances manoeuvrent-elles par en-dessous pour gtnkration de jeunes par idtologie. La nation faire de 1'Algtrie le prochain champ de bataille algtrienne doit se souder dans un grand projet qui succedera a l'ex-Yougoslavie ? Peut-Ctre. commun, de libertt pour tous et de reconstruc- tion politique et Cconomique. Le pays ne peut pas rester les armes la main, sans constitution et sans ~arlement.avec un code de la famille Les quatre dioctses 25000 moyen-igeux. ~a'solidarittdes pays mCditer- chrttiens environ dont beaucoup de bi-nationaux rantens doit se concritiser rapidement. Que de chantiers ?I ouvrir pour loger toutes ces familles (Ctrangers marits i des AlgCriens). Mais depuis entassCes dans une ou deux De gros deux ansl grand 'Ombre d'employts de 'Om- efforts ont tt~consentis pour scolariser tous les pagnies Ctrangtres Ont regagnC leur pays jeunes, Clectrifier, doter de routes et d'eau tout d'origine, sous les menaces inttgristes. I1 ne l,arrikre-pays, L,Algtrie est capable de faire plus que les "permanents" (prCtres, beaucoup plus si elle le veut. Elle a des cadres religieux) pour fr6quenter rtgulitrement et dis- bien compttents, dynamiques, qui ne crktement les lieux de culte (chapelles). demandent au'i faire leurs oreuves. mais dans la paix et la concorde retrou;tes.

Pour les fCtes. la radio nationale (Chaine~ ~~ 3) \ retransmettait en direct la messe prtsidte pa; Qui veut le malheur de 1'Algtrie ? des 1'Archeveque d' Alger Mgr. Henri Teissier. Les aveugles, des fous assoiffts de pouvoir sous journaux signalaient des tvtnements (fttes, rtunion du SCEAM, obstques de Mgr. Jean couvert d'une religion dtvoyte. Oui, demain. Berbtres et Arabes, aidts par de nombreux Scotto); certains journalistes ont denonce avec courage les,assassinats de religieux (-ses). Mal- amis, peuvent construire une belle et grande grt tout, 1'Eglise - aprts avoir c6dC hbpitaux et Nation, dans le respect des traditions et des opinions de chacun: c'est un choix de socittC ecoles - doit se faire encore plus discrtte. Certaines communautCs, menactes ou trop lucide et courageux qu'il faut faire. Amis isoltes, ont du quitter leur lieu de vie. La algtriens, votre avenir est dans vos mains; librairie oecumtnique situte sous la cathurale a pensez a vos enfants. Montrez au monde de fermt ses portes, ainsi que la bibliothtque Ben quoi vous Ctes capables, que vous pouvez et Cheneb. On assiste impuissants 2. une nouvelle voulez Ctre des bdtisseurs d'avenir. Imitez vos forme de perskcution. champions et championnes d'athlttisme : sur~assez-vous.Donnez-nous une image forte et positive de vous-mCme et de voire pays. 3. Perspectives d'avenir Amicalement et courageusement. Tableau sombre, perspectives terribles; phrases insupportables d'un esprit aigri, pes- Rendre sa vraie place i I1Alg6rie dans le simiste h tout crin ? Non, j'ai vtcu trois anntes grand concert des nations: voili quelle magnifiques la-bas, au contact d'une jeunesse croisade il faut entreprendre asaujourd'hui algerienne courageuse, lucide, digne, capable et pour demain. UN LIEU POUR VlVRE LES BEATITUDES

Mgr. Henri Teissier

(Renconrre avec les religieux er les religieuses - Novembre 1994).

Je voudrais d'abord reprendre avec vous les 12s morts tragiques dlEsther et de Caridad, convictions que j'exprimais le ler novembre. aprks celles d'Henri et de Paul-HClitne ont remis chacun de nous devant la vtrite profondement Vous savez, comme religieux et comme humaine de I'eucharistie : offrande i Dieu en religieuses, qu'il y a des etats de vie qui rendent communion avec le Juste innocent venu de Dieu visibles et prCsentes les Bhtitudes. C'est le sens pour manifester le plus grand amour et com- de la vie consacrke comme I'a rappelt le munier a cet amour. Synode des ev&quessur ce thtme. Mais il y a aussi des situations humaines qui REJOINDRE AUTOUR DE NOUS sont en quelque sorte comme un lieu nature1 LES HOMMES ET LES FEMMES pour les BCatitudes. Le texte de Mathieu fait DES BEATITUDES allusion i I'une de ces situations. I1 y a d'abord celle de la pauvret6 de coeur. "Bie~~heureuxles Ces lieux et ces temps pour vivre les pauvres de coeur, le Royaume des cieux est B btatitudes sont ouverts aussi h tous les eux". La pauvrete de coeur est donc un lieu algeriens, hommes et femmcs, qui ont le coeur pour les B6atitudes. disponible au don de Dieu. Mathieu nous indique d'autres lieux pour les En eux aussi nous dtcouvrons les Bhtitudes Btatitudes. Si deroutant que cela puisse parai- de I'abandon i Dieu, de la soif de justicc, et Ire, il y a le temps d'affliction : "Bienheureux m&me du pardon et de la paix. Et nous prenons ceux qui pleurent, ils seront consol6s". I1 y a ainsi la mesure de notre vocation en Algerie qui aussi les temps de la perstcution : "Bien- est dl&treici le peuple des Btatitudes. Notre heureux Etes-vous lorsqu'on vous perskcute et tout petit nombre devient alors un avantage. I1 que I'on dit faussement contre vous toutes nous permet de rnieux dCcouvrir la prtsence sorts de ma1 B cause de moi ... Soyez dans la autour de nous de tous les hommes et de toutes joie et I'all6gresse, car votre recompense est les femmes des Bhtitudes. "Bienheureux reux grande dans les cieux." qui ont faim et soif de justire, bienheureux ceux qui pardonnent, bienheureux les doux, Si nous regardons la situation qui est la nBtre bienheureux les artisans de pais". auiourd'hui en AlgCrie nous sommes donc con- vaincus que c'cst une situation pour que grandissent parmi nous les fruits des Bhtitudes. SIMPLES COMME DES COLOMBES. Nous faisons d'ailleurs tous I'expbience de cet AVISES COMME DES SERPENTS ap,profondissement de notre fidClitt a (Mat. 10.16) I'Evangile: grande unit6 entre nous, profonde solidaritk avec le pays et ses sonffrances, ouver- Ces convictions spirituelles ne doivent pay ture au pardon, service de la paix, offrande de cependant nous empkcher de voir la rhlite dans vie renouvelk chaque matin, prik~edu fond du tous ses aspects. coeur pour le pays, pour notre Eglise et pour nous-m&mes. Peu soulignent les aspects positifs : approfondissement des interrogations des dCI partir, puis des quartiers d'Alger d'oh nous algkriens sur eux-mCmes, sur Dieu, sur la reli- avons CtC ilimines. gion, la societe, la violence, I'identite de chacun, etc., qui donnent a nos rencontres une I1 faut pour l'avenir que le noyau de notre nouvelle densite ; bolution de toute la sociitt ~glisedemeure et pour cela, il faut des vers une perception plus claire des enjeux de volontaires. Mais, il est normal au seuil de cette cette crise pour son avenir ; courage quotidien nouvelle annee pastorale, et dans la prevision de ceux qui assument dans ce contexte leur d'une &ape encore plus dure, des tensions de la &he, malgrt les menaces, etc ... socitte, que chaque communaute et chaque per- sonne se determine. Mais, dans le mCme temps, des attitudes negatives se diveloppent aussi. Certains Cette determination - ce discernement - nous s'habituent B la violence et se laissent prendre I'avions dijB fait cet CtC, et c'est un honneur par les appels i la fermeture et a l'exclusion. pour notre communauti que d'avoir constate B Nous savons maintenant que notre groupe des la rentree que tous ou presque avaient tenu a prktres, des religieuxlses et des lab mission- revenir vivre ici la vie et la vocation de notre naires peut aussi &re pris comme cible. En mai Eglise. demier a Ben Cheneb, c'Ctait sans doute notre action sociale dans un quartier populaire et au Nous avions prevu un nouveau discernement benefice de jeunes qui avait 6tC vis6e. Le de rentree pastorale les 17 et 18 novembre, B dimanche, 23 octobre, c'est la simple presence l'initiative de 1'U.S.M.D.A. La reunion du d'amitiC et de prikre dans un quartier qui Ctait bureau de 1'U.S.M.D.A. qui s'est tenue le lundi frappk. 24 octobre, et, avec les 6vCques le mardi 25 octobre a modifiC le projet primitif. Ces deux attaques contre des religieux et religieuses ont suscitC I'indignation et la honte Com1'1leI'tvolution des situations n'est pas la au coeur de beaucoup d'algeriens musulmans. mime dans toutes les regions, il nous apparu preferable de prtvoir maintenant une reflexion Mais nous devons itre lucides, certaines demultipliee par diocbse et par congregation. rhctions n'allaient pas dans le mime sens. I1 y Nous n'en avons pas encore fix6 le mode et la a aussi un courant de pensee qui considbe que date pour le diockse d' Alger. Mais elle a dkji nous n'avons plus notre place dans une socittt commence pour les communautCs frappks plus musulmane. directement par la crise.

A la veritk, ce courant a toujours existe et Les ClCments de cette nouvelle consultation c'est justement I'un des aspects du defi mission- ont et&definis comme suit, lors de la rencontre naire et humain que I'Eglise nous a confiB : du bureau de 1'U.S.M.D.A. essayer de faire naitre la confiance, l'estime reciproque et si possible la collaboration pour 1. Preserver les moyens materiels de I'homme et le partage des valeurs culturelles et notre avenir spirituelles entre deux sociktes sCparCes par l'histoire et les references religieuses. Desormais, aucune communautC ne peut exclurc I'hypothbse d'une Bvolution de la situa- Ce qui est nouveau, c'est le passage de la tion dans son secteur qui la contraindrait 21 quit- sociCtC algkrienne a un affrontement violent ter ce secteur. I1 faut donc que chaque com- entre les divers courants. Nous ne pouvons plus munaute prCvoie dks maintenant une solution Cchapper au risque d'itre atteint par cette provisoire d'occupation de ses locaux, qui violence. Depuis novembre dernier, d$B depuis puisse permettre un retour apprhs la crise. un an, nous avons tous accepte ce risque. Nous lui avons donne sa dimension spirituelle en 2. Prkerver les moyens humains et plaqant notre offrande de vie dans la suite de spirituels de notre avenir celle de Jesus, lui aussi frappe, victime innocente, par une,violence qui voulait defendre Plus important encore, il faut preserver les les inttrets dc I'Etat, de la religion et de la moyens humains et spirituels de notre avenir. Si nation. une communautC ou une partie de la com- munautt est conduite a quitter son lieu habitue1 Mais depuis un an, la situation gtnCrale de la de service et de tkmoignage, il serait grave que sCcuritC s'est progressivement degradke atteig- les personnes se dispersent et perdent leur voca- nant d'abord des zones rurales d'oh nous avons tion au t6moignage parmi les musulmans. Pour ccla, il faut aussi que les congregations tures, nous savons qu'elle est reconnue par et les communautts rtflkhissent soigneusement beaucoup d'hommes et de femmes de ce aux situations de repli qui pourrait affecter pays, notamment parmi les plus simples, totalement ou partielleruent la communaute. I1 comme ces familles assemblks dans la cour faut prkvoir des temps de repli qui nourrissent, de Bab-el-Oued, quand les soeurs sont renouvellent et approfondissent notre vocation, repasstks chez elle, cet aprks-midi. tout en assurant 1'6quilibre psychologique et spirituel des personnes. Cette vocation nous savons aussi que par dela La crise prCsente, elle fait partie de 3. Formey le noyau de permanence de I'avenir de I'AlgCrie, car aucun peuple ne notre Eglise peut aujourd'hui construire son destin dans le refus de I'autre. Le groupe des prktres, des religieux, religieuses, et lai'cs missionnaires assure dkji le Cette vocation elle iait partie aussi de noyau de permanence de notre Eglise. Si l'avenir de la foi car Dieu appelle tout d'autres diparts deviennent necessaires, ce homrne respecter son frere et i construire noyau peut se rCduire. 11 faut cependant que les une humanit6 solidaire". communaut6s et les personnes s'interrogent a chaque etape pour savoir qui est appelC a for- J'ajouterais : cette vocation, elle est nk il y mer ce noyau de permanence jusqu'i la fin de a d6ji plus de cent cinquante ans dansnotre la crise. pays avec la fondation de la nouvelle Eglise d'Alg6rie. Elle a ses racines dans I'envoi au Dans ce questionnement, il est evident qu'il Maroc par St Fran~oisde ses premiers francis- faut tenir compte des diverses cornposantes de cains ; dans les missions donnCes aux la decision: dominicains en Tunisie au XIIIe-XIV' siecle: I' implantation geographique de la com- dans I'offrande de vie des Trinitaires et des munautC. Mercedaires, dans I'engagement depuis 1646 la composition de la co~nmunauttct la des lazaristes en AlgBrie, sur cnvoi voulu par resistance physique, psychologique ou St. Vincent de Paul lui-m&me. Cette vocation a spirituelle des personnes. donne naissance sur cette terre i plusieurs con- I'Cvolution des risques dans le quartier ou gregations et i des spiritualitis qui ont nourri le secteur professionnel. I'Eglise universelle. Cette vocation rejoint la sauvegarde des droits des personnes profondement les appels du Vatican i un dont la communautC a la charge par voca- temoignage auprbs de I'lslam, appels d'ailleurs tion (materniti, asile de vieillards, etc). largement mtris dans I'Eglise d' AlgCrie. le charisme de la Congreggion et son lien avec la vocation de notre Eglise. C'est une, vocation de notre temps pour I'avenir de I'Eglise et de la paix dans le monde dont nous sommes enserrlble responsables, par CONCLUSION la grice de Dieu et l'intercession de Notre Dame d' Afrique. Pour aider chacun et chacune dans cette nouvelle etape, je vous propose i nouveau les convictions sur notre vocation et sur la situation du pays que j'avais soulignies lors de la prikre pour Esther et Caridad i la On 27 December 1994, four more mis- Maison DiocCsaine. sionaries of the White Fathers have been killed in Algeria. "Comme lors de I'attentat contre le frere Henri VERGES et la soeur Paul-Helene, Christian Chessel (36) Jean Chevillard (69) c'est notre vocation qui est visee 2 travers ce Charles Deckers (70) double assassinat. Alain Diettlnngard (75) Nous pourrions bien quitter le pays et chacun de nous est libre de le faire quand il aura la conviction que c'est nCcessaire pour lui. On 19 December 1994, Alfons Ste~sel(h5),a Mais cette vocation a la rencontre, au serv- Scheut Father, has been killed in Guatemala, ice, 2 la communion des valeurs et des cul- coming home from an Advent service. A NOTE ON THE FUTURE OF THE AFRICAN SYNOD THE END OF THE ASSEMBLY

Laurenti Magesa (Fr Laurenri Magesa of Musoma Diocese, Tanzaniu, is now a Scholar in Residence at rhr Maryknoll School of Theology in New York, U.S.A.).

The Bishops' Assembly of the African Synod name it is called, however, we have to realise ended in Rome, in May 1994. Just how that perspective is important. It can be a power- "African" was the Assembly in terms of ful influence in how we do things. motivation and commitment to the African ecclesial cause? How "African" was it with Of course, the final redaction of propositions regard to content? In other words, did the of the Synod Assembly is yet to be published. Assembly itself, and the preparation leading to This is awaited in the form of a Papal Apostolic it, measure up to the central theme of the Exhortation. But judging from the published Synod, that is, the task of building an interventions of the bishop-delegates during the inculturated Church in the African continent, an Assembly, as well as from the Final Statement African Church? at the end of it, there are some clear indications for positive pastoral action. One observes there Questions may still linger in some people's a considerably high degree of concern about minds about one or the other of these issues, important issues affecting the life of faith of even at our present vantage point. Such ques- African Christians. There is also an obvious tions must not be brushed aside or ignored if measure of commitment to providing African they can help, in any way whatsoever, to clarify answers to these African issues. It is to be the future orientation of the Church in Africa. hoped that this concern and commitment will But, at the same time, another perhaps more come out even, more explicitly in the Apostolic important warning must be sounded. We must Exhortation, expected to be published at the be careful not to get stuck in unresolvable and Pope's discretion -- possibly some time during fruitless misgivings about the Synod and what 1995. has taken place until now. Thus, once again, whatever reservations I think that it is imperative at this point that remain concerning the Synod and the whole we move forward and go beyond the somewhat process leading to it, it now seems more posi- cynical attitudes unfortunately fostered among tive to build upon and promote the degree of many informed individuals by the inadequacies motivation for, and serious commitment to, of the Synod process itself up to the time of the changing the face of the African Church as assembly. What I am suggesting is that criticism shown by many of the delegates and as evi- and critique of ecclesial events, such as the denced by the Synod Documents now available African Synod, must always be accompanied or to the public. Promotion of this motivation and followed by efforts towards positive construc- commitment must occupy the most prominent tion. Some would refer to this effort as "light- place in this third and decisive phase of the ing a candle" rather than simply "cursing the African Synod for the inculturation of the darkness". In the same way, others prefer to Church in Africa. We would hope that this describe the glass of water of the Synod not as spirit and the pastoral plans for action are what "half empty" but as "half full". By whatever the Pope will come to encourage and celebrate in those representative parts of the continent The Assembly Documents published so far that he is expected to visit and to promulgate exhibit a realisation that the African Church the Exhortation. also is, as are all other Churches, charged by Christ himself to transform the world; to turn it A deliberately positive outlook, clear plan- into the Reign of God. Thus the preliminary ning and firm action is the way to actualise the documents, as well as the available Assembly HOPE that the Synod process has itself been Documents, speak about the use of modern and has engendered in the Church. In other means of social communications for this pur- words, positive planning and creative action are pose. They decry the situation of injustice, lack the road to construct an inculturated Church. of peace, and the presence of numerous What kind of Church is this? It is a Church instances of murderous violence in the region. whose faith is not considered by the people, in They call for respect and understanding between their heart of hearts, to be completely strange? and among religions and faiths. Above all, they In particular, it is a Church whose practice of call for a "model" of Church that will enable faith does not estrange or alienate people from the realisation of these aspirations. It is not an themselves and the world around them. It is, on easy agenda by any means. the contrary, a Church and a faith that help to integrate people, to make them whole in every Due to its complexity and uncertainty, there way. It is a Church that, after the manner of is a real danger, then, that this agenda may in Jesus Christ himself, comes to offer life in reality, and even in name, be shelved and abundance at all levels. forgotten after the "celebrative" phase of the Is not this always and everywhere the call of the Church? This vocation seems more intensively required in Africa after the recent Synod is assembly of Bishops of the African Synod. As . The success or someone expressed it, "The Assembly has Synod will be ended but the Synod has begun". There can be decisively now on no better expression of the tasks that lie ahead A rican soil, afier the Assembly in for the African Church. For the Bishop- dme. delegates, getting to know one another was an obvious achievement of the Assembly. Getting to share the pains and hopes of their people and to appreciate them was another. What now Synod. It is therefore a very good and faces the entire African Church is how to ease encouraging thing to note that some Bishop- those pains and realise those hopes in a concrete delegates to the Synod have already spoken way. As we have mentioned, it was for the publicly about it in-deprh since their return. ultimate purpose of changing the alienating Some have even organised seminars and work- (that is "painful" and "hopeless") aspects of the shops to discuss the hopes of the Assembly and Church in Africa, in so far as it was not truly have planned more in the near future. I refer to an incarnated Church, that the African Bishops places like Nigeria, Kenya, Zimbabwe and held that month-long palaver in Rome. Zambia where some work to this effect has already been done. But this is certainly not the I shall not dwell here on the specific issues case for most of the continent. What is happen- that arose during the discussions in the ing in the latter case? Can the fear of prejudic- Assembly. As the already published statements ing the Papal Exhortation justify this silence? show, they pertain to all the themes of the Where is the pastoral strategy here? Synod spelled out prior to the Assembly in the To begin with, popular enthusiasm about the Lineamenra and lnsrrumenlum Laboris. The procedure of the Synod was never sufficiently most pressing issues are not theological but high in many parts of Africa before the pastoral. They involve a concern for and com- Assembly to justify any kind of present com- mitment towards a contextualised way for the placency. Given that fact, what would now Church of living authentically in the African seem obvious and necessary would be to main- environment. How can the word of God be tain and promote whatever popular interest proclaimed understandably and accepted there was by immediately reporting on the maturely in Africa? In an address, Fr J. Healey Assembly. "Keep the conversation going! " posed the problem as involving "a new way of would have been the name of the game. If, being Church" and not merely "a new way for then, conversation about the Synod is not hap- the Church to be". pening, it needs to start immediately. Now I should like to describe a way which, I in some areas, but they are there in most places think, will ensure that conversation about the now in Africa and for the purpose of the Synod Synod happens in all places in the ACrican they are indispensable. These are the small Church and that interest in the African Synod is communities of the faithful and other similar kept alive throughout the continent. This ought associations. to be a way of life for the Church which should come to grips with the fact that in reality the To my mind, for the Synod project of trans- African Synod is just beginning. The success or forming the Church in Africa to succeed, much failure of the Synod will be determined most will depend on these units and how they are decisively now on African soil, after the used from now on. This is not to say, Assembly in Rome. obviously, that new ways to implement the commitments of the Synod may not be thought up. I am simply saying that for the time being THE BEGINNING OF THE SYNOD these are the available structures. At the same time, I fear that in trying to find entirely new There has to be a mechanism, a plan, a structures, we may run into the danger of strategy - call it what you will - designed to spreading our energies too thinly, and thus lose ensure that the concerns and commitments of sight of the central aspirations of the Synod. the Synod Assembly are widely known, and that Moreover, given the dominant mood of a good interest and enthusiasm on the part of all the number of leaders and members of the African faithful are maintained to analyse and imple- Church today, the wiser approach towards ment them. We speak of enthusiasm because change is not novelty but the revitalisation of with regard to evangelisation it is an existing structures. indispensable quality or virtue. Enthusiasm for The question now is clear: by using these existing structures, what can be done to pro mote, in practice, the success of the aspirations Communication - an open and of the Synod? honest communication - is the first step. As I have indicated, the Communication - an open and honest con- way to keep interest about the munication - is the first step. As I have indi- Synod alive is through conversa- cated, the way to keep interest about the Synod tlon. What people need now is alive is through conversation. What people need information concerning the Synod now is information concerning the Synod Assembly. Assembly. What went on there? What were the predominant concerns expressed on the Assembly floor? Did voices differ on different issues due to different circumstances? On what the Word is a fundamental aspect of the mis- questions was there agreement or near agree- sionary nature of the Church. It is also ment, and on which ones was there no corl- obviously essential to the task of the trans- sensus? What aspects of disagreement were formation of the Church in Africa after the there in the general agreements? Conversely, Synod. what abpects of agreement were there in the general disagreements? Lack of enthusiasm about the future of the Synod would be a sure way of removing it In addition, people need to know whether or from our active consciousness. We all want to not their own particular concerns were live "normal" lives, 'md unless the concerns of expressed by their delegates. What hearing and the Synod are made part and parcel of our discussion did they receive'! A sense of pride is normal daily routine, as soon as possible, they not completely foreign to the nature of a local will be relegated to the subconscious, or even Church, nor is it necessarily wrong. Having expelled from our memory altogether. worked for almost five years preparing for the Synod Assembly, to know that one's work was Some structures, and what I will refer to as considered gives one a good feeling of achieve- substructures, fortunately already exist which ment, a feeling that is important also for can be used to maintain and promote further the spiritual growth. It also encourages among the enthusiasm the Synod process has generated up community a sense of the importance of partici- to this time. The main structure is the Diocese. pation in the affairs of the Church, and a desire The substructures may not be very pronounced to do so. Let it be said straight away that withholding What we are talking about here is, once information about the Synod in any way is again, empowerment achieved through tantamount to making it irrelevant. It is to kill people's reception and digestion of information any popular interest in it. Once again, without and acquisition of true knowledge. We are talk- popular interest, the Synod will not be able to ing about the transformation of people's lives influence change in the people's lives. But, towards an appreciation of their own dignity as then, the African Church has already gone to children of God. In this cause the use of hicrar- much expense in prayer, time, money and emo- chical skills will be detrimental. What is likely tional energy since 1989 to allow this to hap- to produce beneficial results will be the use, on pen. Let us not mock God by inaction (cf. Gal both structural levels, of egalitarian skills. The 6:7). As things are, the procedure in the dis- Synod itself mentioned them. semination of information has to begin, then, with the African Bishops. Archbishop Monsengwo Pasinya of Kisangani, Zaire, underlines the fact, rnen- All Bishop-delegates to the Synod must see tioned in the Synod's Final Message, that in the themselves in this procedure as morally Assembly attention was given to the theme of accountable. They are first of all accountable to the Church as famiIy. Evangelisation was seen their Episcopal Conferences. This means that in the context of humanity being the "family of they must report back to them in a very God". "The family takes a central position in thorough way what they brought back from the African society. African culture is a culture of Assembly. This will best be done in conversa- the family" (ANB-BIA Supplement, 15th May tion, as has been the case in Nigeria (according 1994, p.lv). to Archbishop John Onaiyekan of Abuja), with all Bishop-delegates present before the cntire conference. The conversation may, of course, be supplemented by a written report, a joint While empowerment throu h work of the delegates; but it ought not to be a in ormation and knowledge is t4 e substitute for it. u timate aim in ormed, so as Each Bishop, in turn, must see himself, in o enthusiasm the same way, as morally accountable to the ynod oing, it faithful in his Diocese. The conversation started itsi re 2.lsahon what skills are used at Episcopal Conference level has to be realised in organising and conductin the on the Diocesan level as well. This will, for Diocesan Synods on the ~hcan the time being, bcst be done through Diocesan Synod. Synods and Christian community meetings. Bishop Josaphat Lebulu of Same, Tanzania, has also suggested this. The purpose in this pro- cedure must, of course, not be to control Archbishop Monsengwo, touching on the but to empower the people through knowl- practicalities of the value of the family in the edge. context of the Synod, goes on to explain: While empowerment through information "The Synod can be summarised as fol- and knowledge is the ultimate aim of keeping lows: The Church in Africa seeks to people informed, so as to keep the renlpo of become more and more the family of enthusiasm for the African Synod going, it will God. The Church wants African be relevant to its realisation what skills are used familics to become more and more in organising and conducting the Diocesan Church themselves. This Church-family should transform the society in which it Synods on the African Synod. There are two finds itself, into the kind of family- typcs of skill5 that can be employed in this task: society where there is more fellowship, it is possible to use hierarchical skills as well as more equality and more love. To more egalitarian skills. We as a Church in achieve this, we have to be ready to Africa are very much accustolned to the hier- share with the entire Church the faith we archical skills which, in a sense, are easier to ourselves have received. This is apply than the egalitarian ones. And simply as a means of imparting information and knowledge inculturation" (ANB-BIA Supplcment. thev are temotine to use. but what is called for 15th May 1994, p. v). no& is mudh gore than Inere imparting of Those who attended the Synod Assembly, as information. well as those who have otherwise acquired and digested information about the Synod, "have to We want to point out three dangers of be ready. to share with the entire Church" exclusiveness within the Church of that gilt. This is the Archbishop's character- today: the exclusiveness of the clergy isation not only of the Church, but also of against the laity; the exclusiveness of the the Synod and of the entire task of incultura- magisferium over against the tion. theologians, both male and female; the exclusiveness of the male hierarchy over The Diocesan Synods on the African Synod against women and their ministries in we are envisaging, must be designed as genu- the Church (ANB-BIA, No. 259, 1st inely participatory affairs. They have to ensure June 1994, p. 6). that besides the obvious and necessary presence of the Bishop, clergy and religious in each What has to be taken very seriously into Diocese, there is real and full "participation of account, in spirit, word and deed as strategy for the laity", the "equitable and full participation the Synod, is the fact that the whole community of women", and the "loyal and faithful partici- of believers is led by the Spirit. Within the pation of the theologians". Such was the mes- Church everyone must be allowed to prophesy sage of a group of theologians from Africa in and to dream dreams. And the top dream for Rome to the Synod Assembly. What is the Church in Africa during this time of the required, these theologians pointed out, is an Synod is inculturation. Justice and peace, the atmosphere of "openness to all, unprejudiced theme which was mentioned most frequently dialogue and fraternal communion" (ANB-BIA, during the Assembly (40 times), is certainly No. 259, 1st June 1994, p. 6). part of the entire process of inculturation.

PRESENCE OF CONTOURS OF The Diocesan Synods on the THE DREAM In this respect, the African Church is truly blessed. The main outlines which can make the dream of inculturation real and tangible already exist among us. They have existed for a long time. But there has, and continues to be one big problem. It is that these contours are often wrongly analysed by the leadership of the Church and proscribed. For the majority of Christians in Africa, however, these contours indicate, in the most Historian and theologian John-Mary Waliggo existential way possible, their expression of from Uganda is fond of pointing out the danger faith in Christ. The Diocesan Synods can there- of using uncritically the image of family to des- fore be means for a conversation with them, cribe the reality of the Church in Africa. He particularly as they manifest themselves in likes the image, but he cautions that "family" what, for lack of a better term, is called "popu- should not be understood in some of its worst lar Christianity". manifestations as an entity that consists only of the father with the rest regarded as children. As I have just noted, popular Christianity or No, the authentic family, he says, consists of popular Catholicism means how the general father, mother, brothers and sisters, aunts and faithful have assimilated and live out the uncles, and so on. So should the authentic demands of the faith. It is distinguished from Church-family. It is not constituted only of the "official" Christianity, the way of reception and Bishop but is made up of all the faithful in the expression of the faith fostered by Church lead- Diocese. ers. It would be correct to characterise the for- mer at the "sensus $deliurn ", the faith of the The most serious danger which threatens the Church and the latter more narrowly as the realisation of the concerns and commitments of "magisrerium", that is the segment in the the Synod may be described as revolving Church charged with the responsibility of col- around the mentality and practice of "exclu- lating, purifying and articulating the "sensus siveness". The African theologians just men- fideliurn". It seems obvious that the tioned it thus: "magisferium" and the "sensusj'ideliurn ", rely on one another. Obvious1 , the "sensus Now, the fact is that the official Church has fidelium" is the basis, but diJ ogue between it leadership de jure; de facto, where the practical and the magisterium is essential. expression of Christian life, six days a week, is Sidbe Sempork, a theologian from Burkina concerned, it exerts little influence among the Faso, explains accurately this need for dialogue: great majority of the faithful. Whether we admit it or not, there are now in reality two parallel ...popular Catholicism (he says) is for Churches, the juridical Church and the Church pastors and the Church of Africa, a of the Spirit. They are destined not to converge leaven of conversation and questioning. unless and until they converse on terms of For the Church in a state of Synod, it understanding and mutuality. But if they meet represents a necessary passage. The on those terms and integrate, the authority of "African Synod" can bear fruit only if it the official Church will extend naturally over listens to the 'ordinary' Christians, the entire Church of Christ. taking into consideration the part of the Gospel lived by the majority of It must not be forgotten that the Synod Catholics from the basis, as well as the process is not meant to be an exclusively intra- profound interrogation of the African Catholic affair. To begin with, inter- milieu. The path already covered in religiouslinter-faith dialogue is one of its Africa since a century of Christianity is themes. At the Assembly itself, there were a way of the Gospel strewn with snares. invited observers from other faiths present. For this way to lead to the Sources of Moreover, the freedom of the work of the Spirit Life, the Church in Africa, must cast off its old borrowed cloak in order to put on an Easter 'African gown', with a real Pentecost 'loincloth'! (cf. P. Turkson The "African Synod" can bear and F. Wijsen, eds., Inculrurarion, fruit only i it listens to the Kampen: KOK, 1994, p. 46). 'ordinary Cd ristians, taking into consideration the part of the Popular Christianity, in which to a great Gos el lived by the majorlty o extent the success of inculturation, and there- Cati' olrcs - from the basis, as we f1 fore of the African Synod lies, finds justifi- as the pro found interrogation of cation in the universal work of the Spirit. Dur- the Afncan milieu ing this "state of Synod", the Spirit may invert the hierarchical structure of the Church to some degree. And this may to a certain extent con- stitute a threat to some people in leadership mandates that we observe how people of other positions. Yet it is central to the realisation of religions and faiths respond positively to the dialogue and authentic conversation during the Spirit of God which is in them. All of this Diocesan Synods. For this purpose one must means that some of the contours for realising accept, as Leonardo Boff has put it, that "the the aspirations of the Synod are to be found Church must be thought of not so much as among nonCatholic faith groups. They must be beginning with the Risen Lord, now in the form approached not primarily as adversaries but as of the Spirit, but rather as beginning with the sources (loci) of revelation. Holy Spirit, as the force and means by which the Lord remains present in history, and so con- Speaking of shifts now affecting the mission tinues his work of inaugurating a new world" and ministry of the Church, the missiologist A. (L. Boff, Ecclesiogenesis, N.Y.: Orbis, 1986, Bellagamba has recently written: p. 150). If the felt need for religious experience Engaging popular Christianity seriously in is a megatrend in the world, then, in the dialogue with official Christianity does not con- Church's mission to the world, dialogue stitute a diminution or removal of the true is the response that is needed at present. authority of Church leaders. On the contrary, it To make direct conversion the chief constitutes its enhancement, extension and object of mission among peoples who authentic realisation. This should assuage any are searching, under the influence of the fear that some Bishops and priests in Africa har- Spirit, to kindle their own faith, deepen bour about the process of Diocesan Synods in their own religiosity, may be an which egalitarian principles are the controlling anachronistic attempt, perhaps even con- factor. trary to the movement of the Spirit. There is certainly a place for direct are, wherever you may be, initiate, insist on proselytism, direct conversion in every and sustain dialogue about the implementation soul whom the Spirit may choose from of the Synod. In dialogue lies the hope that among the people. These will gladly fol- the whole process has not, and will not, be in low the Lord Jesus. But one of the major vain. objects of mission may very well be dialogue among religions, rather than proselytism (Mission and Ministy in the Global Church, N.Y.: Orbis, 1992, p. 3) With reference to the Diocesan Synods and local Christian associations that we are proposing as ways of continuing the Synod, one thinks of the independent Churches, indigenous Churches and African religions. What is their organisation and what is its theological justifi- cation for it? What are these groups' forms of ministry and worship, and why? There is no lack of literature today on all of these questions. That is true. But in the context of Diocesan Synods on the African Synod, face to face encounters with these communities will be more fruitful. They will indicate more clearly the orientation the Church ought to follow towards genuine incluturation.

CONCLUSION The question that I suspect many readers are now asking themselves is probably this: Will all this happen? Indeed, I am asking the same ques- tion myself. As I see it, the very question is an indication of the danger confroriting the future process of the Synod. It means that the process has not yet been able to show concrete signs of change in the life of the African Church. And so a related question would be: What need we do to make these and other progressive steps towards inculturation begin to work? Here is where each one of us becomes an apostle of and for the Synod in hislher own way. Are you Bishop, Chancellor or Vicar Gen- eral, Sister, Catechist, Priest? Do whatever you can to show to everyone who cares to listen, the importance of the above strategies for the Church, for the growth of your Diocese, parish and community. Are you a teacher, musician, counsellor? Do the same with your students, listeners and clients. Are you involved in Christian associations at any level? Engage them democratically in disc~~ssionsabout the implementation of the Synod. The list of situations can be continued. But the point is simple and clear. Whoever you AlDS AND ORPHANS

Frank Carey, M.Afr.

There is already a vast number of AIDS that husbands were infected before their wives orphans in Zambia and, unfortunately, their and die before them. The tragic fact is that their number will increase dramatically in the coming infected wives will also eventually die from years. UNICEF estimated an orphan population AIDS and leave their children as orphans. of 79,000 by 1991 and projected that it would rise to 600,000 by the year 2,000. Events Children with Sick Parents: appear to show this is heavily underestimated. Zamhia's orphan problem has already reached Children's welfare inevitably declines as crisis proportions, and children are being cared soon as one or both of the parents become for in ways that were not thought possible a few chronically ill. Children under the age of five years ago. A large population of children are particularly vulnerable and many die prema- already work on the streets and care for thrm- tureIy as a result of preventable or curable sick- selves in Zambian towns and cities. These are nesses. Sick parents are unable to provide the the so-called 'street children'. Are they a result care and attention they would normally provide of families' failure to cope with the economic and so children's well-being declines. Indeed, it situation or, are they AIDS-orphans? A recent may happen that children have to look after study estimates that 40 per cent of Zambian their parents rather than the other way round. households are currently caring for one orphan The parents' illness interferes with the domestic or more. On aggregate, the Report suggests, routine, and this too may have an adverse effect there is already one orphan prr household in the on children's health. The supply, preparation country. and distribution of food may he disturbed and lead to poor feeding and malnutrition for the The vast majority of people who die from very young. The family also suffers from the AIDS are young parents, between the age of effects of reduced financial income but 19-40. There are many reasons why it is diffi- increased illness-related expenses. Children may cult to state the exact number of people who die suffer, consequently, from the lack of access to from AlDS each year. Research suggests, educational and medical facilities that they however, that despite a widespread information would enjoy if their parents were healthy. There and education campaign for AlDS prevention, can be no doubt that all children suffer there has been no reductior~in the translnission profound emotional and psychological pressure rate of HIV. If present trends continue, it is during the long, drawn out illness of their estimated that as marly as 700,000 people will parents which precedes their death. The chil- contract HIV in the course of the next five dren of relatives caring for the sick parents may years; they will probably be dead within I0 be similarly affected. It is important to pay years of becoming infected. This will inevitably attention to the welfare of children in homcs cause a Ii~~geincrease in the number of orphans. where one or both of the parents is sick with HIVIAIDS. Studies also suggest that between 60-80 per cent of married women with HIV have been Death of Parents: infected by unfaithful husbands. People who die from AIDS were probably infected with HIV Children rarely have the opportunity to comc several ycars previously. In the study of AlDS to terms with the grief of their parents' death. in a thousand households it was discovered that The profound economic and social con- 25 per cent of the children had lost both sequences of a parent's death prevent this. If the parents: 25 per cent had lost their mother; and father dies first, the children will at least be 50 per cent had lost their father. This suggests cared for by their mother. However, the mother's death may result in immediate destitu- if they are not sick and have employment). The tion and homelessness for the family. If the children are normally cared for by relatives of father was employed, this may mean the end of the wife. They may be taken into another cash coming into the house. The family may household without being separated from their also lose their home if the house was connected siblings, or they may be divided amongst to the job or if they are no longer able to pay several households. the rent. By far the biggest blow, however, is the When Both Parents Die: custom of property grabbing by relatives of the When both parents die, there are two other deceased man. This may leave the wife and possibilities for looking after the children. They children absolutely destitute. According to the may stay together as a family unit under the Inheritance and Succession Act of 1989, all care of the oldest child. So far, there are only a household goods, property and belongings of few child-headed households, but it is probable the deceased should be shared between the sur- that they will increase as the number of AIDS viving spouse, the children, the parents of the orphans increases. It is clear that the situation deceased and other dependents. The following of all children in this kind of household is ratio is supposed to determine the distribution extremely vulnerable. Nevertheless, the fact of goods: 50 per cent of the estate should go to that they remain together and enjoy mutual sup- the children; 20 per cent to the surviving port as well as, possibly, the support of friends spouse; 20 per cent to the parents of the and neighbours, may reduce the psychological deceased and 10 per cent to other relatives. Unfortunatelv. this Act is often ienored and is and emotional trauma. no protectioh'against greedy relatives. There needs to be an awareness raising campaign to Orphans and Grandmothers: change public opinion with regard to this prac- tice. It is also suggested that the law should be There is evidence to show that the majority of orphans are in fact cared for by maternal changed to make a criminal rather than civil it grandmothers who are mostly, widows and law so that the police might have power to living, for the most part, in the poorest condi- intervene. tions in urban areas. Once again, this increases Orphans in Female Headed Households: the number of female headed households but adds a new handicap, namely, age. Once again, these households may not only border on When the father dies the household normally destitution but be completely destitute. They stays intact with the children cared for by the widow. This means that AIDS widows swell the too, are without any doubt among the poorest of the poor. These elderly widows are expected to ranks of the female headed households whose work extra hard in order to rear their orphaned numbers have already increased dramatically grandchildren. This is likely to have a harmful over the last two decades. The members of effect on their health with serious implications these households are already among the poorest for the welfare of the orphans. Children these of the poor and suffer from multiple depriva- in homes face a particularly precarious future tions. Their situation poses increased problems unless some other family members take on the for the health and welfare of mothers as well as responsibility. children. The big difference is, however, that the mother's health will eventually collapse as her own HIV destroys her immune system. This InstitutionaI Care of Orphans: means that children's welfare is likely to deteriorate dramatically. Eventually, most of So far, the burden of caring for orphans has these mothers will die and the children will suf- been left exclusively to the extended family. An fer the ultimate tragedy of losing both parents. acute problem arises when orphans have no extended family. The fact is, in recent years, an When the Mother Dies: underclass of people who have no viable contact with any of their family, has appeared in Zam- When the mother dies the children will prob- bia. There are very few orphanages in Zambia. ably be taken from their home to be cared for The assumption has always been that these are by relatives. There are very few cases of not needed as the extended family takes care. households headed by widowers. (Indeed This raises a number of extremely important widowers are often able to remarry, particularly questions given the scale of the present crisis. There are enormous practical and financial What the Churches Can Do: problems in seeking to provide an institutional solution to the growing number of AIDS Churches act as a social conscience at all orphans, but these problems cannot be simply levels of society, from local to national. It is ignored. It is clear that some sort of semi- time to address the needs of the large numbers institutional arrangements are needed to supple- of present AIDS orphans and make provision ment the efforts of families caring for for an increasing number in the future. In order orphans. to help orphans and their guardians, it is necess- ary to identify them. Churches should unite at ward or village level and make a register of Principal Needs of Orphans: orphans. They could also make an assessment of their most pressing needs. Once the number The most basic need of all orphans is justice! of orphans, and their main needs are known it is They need to have their fundamental human possible to contemplate a community -based rights respected. Zambia has signed the Interna- scheme to help the families in which the tional Convention which guarantees the Rights orphans are cared for. One possibility, for of the Child. It recognises that children, unable example, is to establish a community-based to articulate and demand their basic human feeding centre where orphans are guaranteed at rights are in special need of protection. They least one good meal each day. are voiceless and need spokesmen and spokes- women. Orphans are particularly vulnerable and Such a centre could also ensure that orphans defenceless. Their needs are even greater than are not deprived of medical and educational ordinary children. Instead of receiving more facilities because of the lack of money to pay help, however, they may be deprived of all fees. Counselling should also be given to chil- help. They lack status and may be resented dren whose parents are sick as well as to because of the extra demands they are perceived orphans. to make on relations and community. The growing number of orphans reminds us The scale of suffering among AIDS orphans of the atrocious plight of all children in female- is so great that it is normally seen only in war headed households; these should also be con- or natural calamity. They have the right to ade- sidered as eligible for the kind of support that quate food, clothing and shelter. They have the the community might be able to offer orphans. right to medical care when they are sick. They have the right to education. All these rights - There is one especially important action that and many more besides - are found in the Churches could inspire the community to Convention of the Rights of the Child. undertake on behalf of the orphans. This is to educate public opinion in such a way that rela- If the family is broken up after the tives stop the practice of property grabbing death, this is likely to be a very traumatic when a husband dies as this is the same as steal- experience for an orphan, who is separated ing from orphans. from brothers and sisters. They are also uprooted from their familiar support network of What the Government Can Do: friends and neighbours. Children of school- going age may have their schooling disrupted The Government has to recognise the gravity and even, perhaps, discontinued completely. In and extent of the problem of orphans and take addition, the children may suffer from prejudice practical steps to address their plight. There are and discrimination in their new home. This is two Government schemes which could help to almost inevitable given the great problems most improve the welfare of orphans: the Public families already have in making ends meet. Welfare Assistance Scheme and the so-called This is most likely to happen in the distri- Social Safety Net (SSN). Neither of these works bution of food, clothing and school fees. Chil- effectively at the moment. The Public Welfare dren may also suffer abuse and exploitation. Assistance Scheme (PWAS) aims at assisting They may be used as cheap labour. In the case the poor and destitute in society, and all those of girls, unfortunately, there are reports of who, due to circumstances beyond their control, some who have been sexually abused by the cannot look after themselves. It addresses head of the household; they are warned that if groups such as lactating mothers who have dif- they report it they will be chased from the ficulty feeding their newly born babies, such as house. single mothers and widows: orphans, abused and unsupported or abandoned children; old family is able to cope. Evidence suggests that people without families to support them; the elderly grandmothers living in the poorest poss- disabled; victims of disasters such as drought, ible conditions are the biggest providers of care fire, etc. Others who may be considered by the for orphans. It cannot be presumed that in these PWAS include; indigent persons awaiting times of economic austerity the extended family repatriation or indigent Zambians returning is able to care for orphans satisfactorily. from abroad and other displaced persons; invalids incapacitated by ill health and indigent Orphans are subjected to atrocious physical, persons discharged from hospital, prison, etc., spiritual, emotional and social suffering. A and stranded destitutes who may want to return large proportion of them either have no school- to their villages. ing at all or drop out early. Zambian towns and Each district has a PWAS committee. In cities have witnessed the emergence of 'street practice, this operates poorly. There is poor kids' in recent years. Very little work has been targeting of individuals and inadequate support done to examine the scale, the causes and suf- ferings of these children. They appear to be left of those who are identified. Accusations of to fend for themselves without adult help. Many favouritism have also been made in choosing adults view them as apprentice criminals. As recipients. the number of orphans grows, it is ali~lost The Social Safety Net Committee is sup- inevitable that the number of street kids will posed to develop policies to provide assistance also grow. This makes it imperative for the to the 'chronically poor' and the 'temporarily Churches at all levels to take enlightened and poor and vulnerable' due to natural causes (for sustainable initiatives to ensure that we are not example, drought victims) and victims of the found guilty of abandoning the children. Structural Adjustment Programme (SAP). The main concern of the Social Safety Net should be to get people back on their feet. Ref. IMPACT May 1994, No. 139, P.O. Box 31965. (10101) Lusaka, The basic need of all orphans is Zambia. justice! They need to have their fundamental human rights respected. The are voiceless aizd particularly vuI' nerable and defen- celess.

The Ministry of Mucation needs to reinforce the Mucation Act of 1966. This will allow chil- dren to attend school even if they cannot afford school uniform or the PTA fees. Once there is a register of orphans and an assessment of their principal needs carried out at least at district and town level but eventually at ward and village level, the Government can be helped to contribute to assisting the needs of the orphans through these and other appropriate programmes. Orphans need advocates who are both informed and persistent to plead their cause at local, district, provincial and national levels. It is important that the Government be helped to address the social problems of today and not merely those of a former age. Conclusion: The scale of the problem of AIDS orphans is so vast that it is unclear in how far the extended GOSPEL AND CULTURES

Konrad Raiser (Konrcrd Raiser is the General Secrerary of the World Council of Churches in Geneva).

Some Initial Clarifications other communities and to reality as a whole. Through processes of socialisation and through The question of the relationship between the tradition, a culture is being transmitted to the Gospel and the diversity of human culturcs has following generations. In this sense, culture is been a subject of intensive study over the last specifically human; it is the second "nature" of two generations. In these discussions, the focus human beings in their social relationships. Any was either on Christianity and culture, Christ and culture, Church and world, or mission and indigenisation. Since the Vancouver Assembly in 1983, the issue of "Gospel and culture" has The history o Christian mission been placed again on the agenda of the World shows that t &e best missionaries Council of Churches. This formulation suggests have been those who knew out of that what is at stake is not so much a question their own experience about the of ideas (Christianity and culture) or of struc- tures (Church and society), nor of missionary strategy (inculturation or indigenization). What is to be explored rather is the dynamic interac- tion between the Gospel and human cultures. The Gospel in its original literal meaning is the Good News of God's eschatological action of salvation. For Jesus, the Gospel of God is the Good News that the Kingdom of God has understanding of culture includes the language, come near (cf. Mark 1: 14). In the teaching of history, ethos, family patterns, etc. of a given Paul, the Gospel is the message of the cross and community. In traditional societies, the realm of the Resurrection of Christ (cf. 1 Cor 1: 18ff; culture also includes social and political institu- 15: Iff), which is the power of God for salvation tions and particularly religious symbolisations to everyone who has faith (Rorn 1 :16). The per- and the accompanying praxis, while these have son of Jesus Christ as the incarnate son of God been progressively distinguished from culture in has become the very content of the Gospel. The modern societies. Gospel, therefore, is not a propositional truth, but rather an event that unfolds in the personal Neither the Gospel nor human cultures are relationship to God in Jesus Christ. static, but are affected by historical change. Cultures have influenced and transformed each When the recent studies refer to culture, they other through movements of migration, through use this concept in line with definitions pro- trade and conquest. The theory of evolution vided by modern cultural anthropology, which from primitive to higher forms of culture was distinguishes culture from civilisation on the an attempt to order the perplexing variety of one hand, but also from folklore on the other human cultures from the perspective of the hand. Culture is the expression of the identity dominating culture. But also the Gospel as the of a human community. Culture refers to the living word of God in the human person of delicate fabric of habits, symbols, artistic rep- Jesus Christ has found changing expressions in resentations, tools, rules of behaviour, moral the course of the spread of Christianity from its values and institutions through which the human original Jewish context into the realm of Hell- community orders its relationships to nature, to enistic culture and from there to the ends of the earth. The canon of the Scriptures in the New ecumenical discussion. The dialogical inter- Testament is in itself a symbol for the diversity pretation recognises that there is an interaction of cultural expressions of the Gospel message. between Gospel and culture that can result in The major Christian traditions articulate their adaptation or even identification, but can also understanding of the Gospel in different ways, leave both poles in relative autonomy. Most which are to a large extent culturally condi- examples for the dialogical approach operate tioned (thesis, atonement, justification, salva- with the distinction of content and form. They tion, liberation). would insist that the content of the Gospel must remain unchanged, whereas the forms of its It is clear from these brief indications that expression will always be culturally condi- culture is anything but a uniform monolithic tioned. phenomenon. For any analysis of culture, it is important to recognise the basic difference Typologies have a limited use for the analy- between the culture of the ilires and the culture sis of complex phenomena, but they can never of the simple people, the culture of the power- replace a fuller theological interpretation. Any ful and the culture of those who experience theological clarification of the relationship themselves as objects of domination. All between Gospel and culture must start from the empires have attempted to establish a unitary understanding of creation and incarnation. Cul- culture, often against the strong resistance of ture is part of God's creation, even if it is the the subdued peoples. The experience of cultural result of human interaction. No culture is out- alienation as a consequence of colonialism or of side the realm of God's action, but all cultures the present technologically mediated global cul- bear the marks of the ambiguity of human his- ture has in many places led to the search for a tory: they can be life-enhancing and liberating. reaffirmation of cultural identity that is or they can be oppressive and destructive. To expressed, for instance, in the deliberate use of maintain a basic conflict between Gospel and the indigenous language or the reappropriation culture would not only contradict the belief and of the particular history. But even the affirma- confession that God's creation is good, but it tion of cultural identity can be misused by would deny the revelation of God in the human those in power to hide their interests, as became person of Jesus of Nazareth. That God has evident in the conflicts around the universal taken on human form in Jesus Christ means that recognition and implementation of Human the reality of God has become part of the Rights. human, historical and by implication also cultural reality, that God has revealed himself Theological Issues Regarding in Jesus Christ in the context of Jewish culture Gospel and Culture and history. In his classic study Christ and Culture (New The dialectical position is justified wherever York, 1951), the American theologian H. it articulates critical resistance against the Richard Niebuhr has presented a typology of tendency to identify the Gospel with any par- five major forms of the relationship between ticular culture. It continuously stresses that the Jesus Christ and human cultures: (1) Christ Gospel itself is God's intervention against the against culture; (2) Christ of culture; (3) Christ destructive tendencies of human culture. The above culture; (4) Christ and culture in dialogical position is justified wherever it points paradox; (5) Christ the transformer of culture. out that the Gospel is God's living word This analysis has lost nothing of its validity. In addressed to concrete human persons which, more recent studies, a simplified typology has therefore, has to enter into human language, been proposed in the sense of a dialectical or a history and cultural expressions in order to dialogical relationship between Gospel and cul- transform them. The Gospel is not to be ture. "Dialectic" is understood here in terms of understood as a general doctrine of salvatiori the perpetual conflict, the struggle and irrecon- (gnosis), but it is living, life-creating word. cilability between Gospel and culture. Thus in The dialogical position can refer to the bibli- the German "dialectical theology", the Gospel cal images of the salt that dissolves, of the was put over against all human culture. The leaven that penetrates the whole dough, of the Gospel was understood as the otherworldly grain of wheat that has to die in order to bring revelation of God that challenges all human cul- fruit. The dialectical position can refer to the ture, including all religions. This dialectical constant effort of Paul to defend the Gospel understanding of Gospel and culture as against distortion and to protect his congrega- developed in the earlier phases of Karl Barth's tions from the proclamation of "another theology has had a profound influence on Gospel". The interaction of Gospel and culture 2. Does this mean that all the different obviously escapes any neat and simple defi- expressions and articulations of the Gospel nition. This becomes obvious when the fore- are equally valid, that there is no way of going distinctions are being applied to a number discriminating between adequate and of questions that inevitably arise in ecumenical inadequate, true and false affirmations of discussion. the Gospel? The fear is widespread that the acknowledgment of a legitimate cultural I. The witness of the New Testament insists diversity in the expression of the Gospel that there is only one Gospel, just as there relativises its unchangeable truth. It is is only the one undivided Christ who is the important, therefore, to emphasise the dif- Lord of the Church. This Gospel as the ference between Gospel and culture which message of salvation for all people is will never disappear. It is true, on the one universal in its reach. How can the unique- hand, that any proclamation of the Gospel ness and universality of the Gospel be that is afraid of the risk to dissolve like salt preserved in the face of the diversity of its or to die like the grain of wheat and to cultural expressions? One attempt in become part of a given culture, does not responding to this question has been the really bring the living God into contact distinction between the unchangeable con- with human reality. But it is equally true, tent of the Gospel and its changing, on the other hand, that a proclamation of culturally conditioned form. Any for- the Gospel which is afraid to uncover and mulation of the content of the Gospel, of its judge the alienating, oppressive and life- central affirmation, has to make use of one or the other of the culturally conditioned credal formulae, like the confession that Jesus Christ is truly God and truly human. The Gos el will find its way in There is no articulation of the message of any cuf ture, even the most the Gospel that is timeless and independent secularised one, uncoverin its of culture and history. The "Tradition of internal contradtctions, chalkng- the Gospel" is accessible to us only in the ing its alienating and oppressive diversity of "traditions" beginning already features, strengthening and in the New Testament. The New Testament encoru-aging its inherent life- witness itself becomes the living Gospel enhancing ener ies and respotzd- only in the encounter with a particular in to the searca for healing and human culture. That people hear this wit- wa oleness, for reconciliation and ness as Gospel, as the Good News of salva- liberation. tion for them, is the work of God through the Holy Spirit. Ecumenical discussions, therefore, frequently underlined that the one Christ has many faces in different denying elements of a given culture, is colours. The World Missionary Conference depriving people of the true liberation in Bangkok, for instance, said: "Culture offered by God. To live through the power shapes the human voice that answers the of the Gospel means to live within, as an voice of Christ.. . The universality of the integral part of a given culture and yet to Christian faith does not contradict its par- preserve the ability of critical distance. The ticularity. Christ has to be responded to in Church as the community of people who a particular situation". And the subsequent live according to the spirit of the Gospel assembly at Nairobi affirmed: "We can say always bears the mark of a particular cul- that Jesus Christ does not make copies; he ture. But the Church should never become makes originals". All attempts to protect the institutional expression of a civil reli- the one Gospel of Jesus Christ against dis- gion. The Church is called to be sign and tortion and deformation run the risk of sacrament of the Kingdom of God, of identifying the Gospel with one particular God's new creation. culturally conditioned form of expression. The oneness and universality of the Gospel 3. Can we legitimately speak of a "Christian cannot be affirmed apart from, but only in culture"? The Byzantine and the mediaeval the inter-relatedness of its diverse forms of civilisations considered themselves to be expression. Christian cultures, and they are still being held up as models. There are voices today sion of a dominant culture. In the contemporary that call for a reconstitution and reaffirma- situation of worldwide cultural change. tion of the identity of Europe as a Christian Christian mission "from below", i.e., following culture. There is no doubt that these cul- the way of Christ in identifying with those who tures have been shaped by the transforming long for liberation and struggle for justice, power of the Gospel, but, like any human human rights and full social participation, gains culture, they cannot escape the new significance. ambiguities of human history and need to be confronted with the critical challenge of In the course of the missionary spreading of the Gospel. The Gospel will find its way in the Gospel, again and again there have been any culture, even the most secularised one, situations where an old and established uncovering its internal contradictions, chal- inculturation of the Gospel has been challenged lenging its alienating and oppressive fea- by new attempts at cultural incarnation. This tures, strengthening and encouraging its has been the case already in the conflict inherent life-enhancing energies and between the new Churches established by Paul responding to the search for healing and and the Church in Jerusalem. The divisions of wholeness, for reconciliation and liber- the Church since the fifth century have been ation. strongly influenced by cultural differences. The emergence of such tensions and conflicts is not accidental, in particular where a new understanding of the Gospel begins to challenge Culture shapes the human voice a dominant culture that has been sanctioned by that answers the voice of Christ... the Church, whether from within or from The universality of the Christian without. faith does not contradict its partic- Christ has to be In the early period, the life of the Christian ulariYrespon eci to in a particular situa- Church was characterised by a considerable tion ... "We can sa that Jesus cultural diversity that found expression in dif- Christ does not mai e copies; he ferent languages, liturgies, thought forms and makes originals". Church orders. In order to maintain communion in the face of cultural diversity, the Church has developed the conciliar or synodical form of life. Communion never was understood as Implications for Mission and Ecurnenisrn uniformity, but found expression in the mutual recognition of culturally diverse Churches. The Gospel and culture are inseparably related in a agreement on the canon of Scriptures, the rule dynamic interaction. There is no proclamation of faith and the common recognition of minis- of the Gospel that is not shaped by a given cul- tries in the Church originally did not represent ture and, therefore, there can be no mission static norms. Rather, they served as a common apart from the conditions of culture. All wit- frame of reference within which mutual recog- nesses of the Gospel have been part of a partic- nition was possible. ular culture. The history of Christian mission shows that the best missionaries have been those The ecumenical movement today aims at who knew out of their own experience about the rediscovering viable forms of this com- ambiguities concerning the relationship of munionlkoinbnia in the midst of cultural diver- Gospel and culture and who, therefore, were sity. At the same time, it has to respond to the open for the possibility of cultural transforma- emergence of a global, technologically mediated tion under the impact of the Gospel. There is uniform culture that is serving as an instrument also sufficient historical evidence to show that of domination. Sometimes this global culture Christian mission frequently was most success- has been interpreted as a modern expression and ful where it faced a situation of cultural change. as a consequence of the specifically Christian When and where the inherent contradictions universalism. At the same time, others point within a dominant culture come to the surface, with a sense of urgency to the danger that the the Gospel can become effective with its liber- Christian Churches might adapt too easily to ating power. By contrast, there are clear limita- this elobal culture. beine misled bv its tions to a missionary approach "from above", "ecu~enical"pretensions. T~L~call for a horc i.e., using the structures and forms of expres- deliberate contcxtual~sationoi the proclamat~on of the Gospel and of theological reflection in the Gospel over against the dominant religious- order to strengthen cultural idmtity. In this per- cultural synthesis. In the "younger" Churches, spective, the task of the ecumenical movement the missionary problem continues to be the is to promote and facilitate intercultural experience of "cultural estrangement". Christian dialogue. proclamation and its embodiment in Christian community life in many places is still felt to be The ecumenical focus on contextualisation is an element out of a foreign culture that disturbs a direct fruit of the more recent missiological the established cultural traditions. The mission- discussion. Mission presupposes genuine famili- ary task here is to find ways of entering into arity with the indigenous culture, language, etc. and appropriating the indigenous culture. In the For this reason, mission and evangelism are in other case, the central task is to articulate a the first instance the task of people who belong critical distance and difference. Both missionary to a given cultural context. At the same time, it situations, however, are faced with the necessity remains true that often the missionary who to articulate the universal message of the Gospel comes from outside can better articulate the in the face of the emerging global unitary cul- critical challenge of the Gospel over against the ture. The different orientation in missionary dominant culture because he/she is not bound witness has an analogy in the way of Christ. by indigenous ties of loyalty. Any missionary, His call to repentance, i.e., to a critical change on the other hand, has to be ready to be con- in orientation and life, was addressed particu- verted again and to receive the Gospel afresh in larly to the representatives of political and reli- the encounter with another culture. Cultural gious power. The poor, the sick, the adaptation of missionary witness (inculturation marginalised, on the other hand, were invited or indigenisation) is only the first phase in the without precondition to enjoy participation in interaction between Gospel and cu ture, that the Kingdom of God. The Churches in the will ultimately lead to a transformati bn of both ecumenical movement have to discover and the given culture, and the forms of witness for appreciate anew the difference and the inner the Gospel. relatedness of these two forms of missionary witness. The encounter between Gospel and culture, therefore, is never terminated. Wherever the Ref. Iniernational Review ofMission invisible rule of God in Jesus Christ is being Vol. LXXXIII No. 331 confused and identified with political, cultural October 1994 or religious domination as a consequence of a particular inculturation of Christianity, the critical challenge of the Gospel as the call to conversion has to be articulated again. The ecumenical encounter of Christians and Churches from different cultures is the most effective invitation to such continuing mutual criticism and self-correction. The intercultural condition of the ecumenical movement thus can become an impulse for new missionary advances. For more than thirty years, ecumenical mis- sionary thinking has been guided by the understanding of "mission in six continents". While this perspective remains valid, it is important today to acknowledge the difference between the missionary situation in Europe, North America and, with some modifications, Latin America, on the one hand, and in Africa, Asia and the Pacific on the other. The central missionarv nroblem in the "old" Churches is the "cultural~&~tivitv"of the Gosnel. Christian s'\ 1 mission in this context would haie to articulate in the first ~nstanccthe liberat~ngopposition of RWANDA - QUELLE SUITE ?

Gistle Bellemare (La Soeur Gis2le Bellemare, MSOLA, Ctair pendant plusieurs annCes SupCrieure de la province du Zai're-Rwanda. Elle a donnC cette conftrence le 24 novembre au siminaire du SEDOS).

Si j'ai accept6 l'invitation de SEDOS pour "Pourquoi les religieux et les religieuses parler ici aujourd'hui, c'est a cause du lien trts n'ttaient-ils plus prtsentes, comme autrefois, fort qui unit notre congrigation au peuple sur les collines dans les villages, pour visiter les rwandais. Depuis 1909, il y a quelques gens? centaines de soeurs Missionnaires de Notre- Dame dtAfrique qui ont liC leur vie celle de Pourquoi n'y avait-il plus de leur part, une a action sur le terrain, pour travailler avec les leurs soeurs et frtres rwandais. Et cette annh gens, i3 amtliorer leur vie? douloureuse marque le 75e anniversaire de la fondation des Benebikira, la premikre congr6ga- Pourquoi un style de vie se diffirent?" tion religieuse fCminine rwandaise. Ces questions ne sont pas trts diffkrentes des C'est donc une m&me affection pour les interpellations adresskes par la Responsable de Rwandais qui nous rassemble ici, cet aprts- la branche fiminine de 1'Association rwandaise midi. Ce que je vais dire concerne davantage les des travailleurs chrktiens, dans un message a ses missionnaires qui ttaient presents au Rwanda et frtres prttres, pasteurs de son peuple, au tout qui se proposent de retoumer. Et je vais simple- dbbute de cette annte 1994, dans le cadre de ment partager les questions que je me pose, que 1'Annh de la Famille. nous nous posons au niveau du conseil gkneral, . Le troisitme fait regarde les nouvelles sur l'ayenir de notre collaboration missionnaire constructions de grands b3,timents des congriga- avec I'Eglise du Rwanda. tions religieuses et de 1'Eglise. Ces dernitres Ma rCflexion a comme point de dCpart des annCes, la ville de Butare a connu une grande faits et j'en retiendrai trois. Ces faits me expansion : beaucoup de nouvelles constructions troublaient dCjB il y a 4 ou 5 ans. A plusieurs ont rempli ses collines. Parmi ces bfitiments, reprises ils ont etC aments comme sujets de beaucoup de grandes maisons religieuses. Entre reflexion lors des reunions de notre conseil 1990 et 1993, chaque fois que je passais au provincial dlAfrique Centrale. Rwanda, la vue des camps des dCplacCs, de tous ces gens dtnuCs de tous biens, de toute nourri- . Le premier concerne le nombre de con- ture, logbs dans ces cabanes de branchages gregations religieuses ftminines prbsentes au couvertes d'un plastic qu'ils appellent des Rwanda. Si ma m6moire statistique est fidkle, blindis, dans la boue et le froid de la saison des en 1993, il y en avait au moins 65! pluies, tout cela me tournait le coeur B . Le deuxitme se rapporte des questions l'envers ... Les congrtgations religieuses ne sont posCes par feu le PrCsident Habyarimana dans pas rest6es insensibles B cette souffrance et les annhs 89-90. A cette bpoque, il rencontrait cette pauvretb. J'ai CtC tCmoin de tout ce les divers groupes en activiti dans le Pays. Et qu'elles ont investi en personnel et en argent et dans ce cadre, il avait exprimt le desir de ren- de tout ce qu'elles ont invent6 pour porter contrer les religieux et les religieuses. Pour secours aux dbplacBs selon tout ce qui leur Ctait rbpondre ce souhait sans apparaitre libs B la possible ... Mais je me suis souvent demandt politique, les deux bureaux des Unions des comment eux voyaient notre vie, nos installa- SupCrieur (e)s Majeur(e)s, hommes et femmes, tions m&me modestes ... Comment les gens qui avaient propost de le rencontrer en privt, sans remplissaient la cathCdrale de Butare le diman- journalistes ni photographes. Parmi les ques- che, voyaient-ils toutes ces maisons de religieux tions qu'il avait apportbes, celles-ci avaient et de religieuses dans la ville? Quel Ctait particulitrement touch6 les participants et I'impact de notre prtsence dans la vie ces participantes: paysans? tant au service de tous sans distinction, ils condition primordiale. Le pardon n'est pas inn6 peuvent aider B briser la spirale de la violence, dans la personne humaine, c'cst un DON de a rompre I'engrenage de la vengeance en Dieu, un don demander et ?iaccueillir ... 11 invitant leurs frkrcs et soeurs B prendre con- faut du temps pour qu'une blessure se cicatrise. science des forces de vie qui sont encore en Notre parole a besoin d'ttre discrtte, humble.. . eux, pour s'y appuyer et rebitir ce que les Les gestes et les actions surtout, parleront de forces de mort ont dCtruit. reconciliation.. . montreront de la comprehen- - Est-il nkcessaire de souligner que toute sion ... "Seuls des thoins humbles et pleins de tendresse pour I'homme (et pour la femme) reconstruction, quelle que soit sa nature, n'aura rebitiront sur les mines". de valeur que si elle est faite en collaboration avec les Rwandais? Dans cette reconstruction, On peut aussi penser a crter, de faqon les femmes sont une catigorie importante de temporaire, des communautCs intercongrkga- personnes. Ce sont toujours elles qui sont les tions, comme ce qui a Cte realise auprts des plus touchCes dans des Cvtnements tragiques. deplaces, les 3 ou 4 dernikres annks. C'est elles qui veillent ?I la survie des enfants et 11 y aurait un immense service B rendre en qui prennent sur elles les plus durs sacrifices acquikrant une formation d'aide aux personnes pour trouver B boire et 21 cuire. C'est avec elles traumatisies. 11 a des possibilitCs d'organiser qu'il est nicessaire de rtflkchir pour chercher y les solutions les plus raisonnables dans leur des sessions dans ce sens selon une mCthode situation prksente, pour Clever leurs enfants et developpk par 1'Institut de Formation Humaine ceux qu'elles ont recueillis pendant les Cvtne- Integrale de MontrCal. Cette mCthode met ments. Beaucoup d'entre elles sont veuves. l'accent sur la dkcouverte et l'utilisation des Elles desirent la PAIX et c'est surtout elles qui forces humaines vitales prksentes en toute per- reconstruiront la nation et seront les artisans du sonne. C'est en s'appuyant sur ces forces qu'il est possible de reconstruire. nouveau peuple nvandais. I1 y a actuellement des religieuses, des 11 y a aussi des milliers d'enfants orphelins religieux, engages dans une action de ce genre B ou non-accompagnis, qui vivent par centaines Bukavu et B Goma, les premitres auprts de en orphelinats. 11s sont les adultes de demain, religieuses rCfugiCes et les seconds aupres des ceux sur qui reposent la PAIX et I'UNITE de la nation, dans 15-20 ans. 11s ont BtC temoins de personnes qui encadrent les orphelins. scenes effroyables. 11 faut absolument former En vue d'un engagement pour la Paix et pour des personnes capbles de les accompagner dans plus de justice, de tous ceux et celles qui sont une dCmarche d'intigration des ces 6vCnements pleins de sympathie pour le Rwanda et M&me douloureux et de dkpassement dans un sens pour toute I'Afrique, il y aurait des riponses i positif et constructif de non-violence. De nom- chercher k de nombreuses questions, pour une breuses religieuses rwandaises peuvent action concrtte dans nos pays du Nord. s'investir dans cette mission, c'est une vkritable - Comment aujoud'hui, la faim et les mission apostolique, cette mission de formation diplacements de population sont-ils devenus une et d'Cducation. arme de guerre ? Quels interits ces armes servent-ils ? Les inter& de qui ? Quelles propositions concretes est-il possible de faire actuellement ? - Le Rwanda Ctait un pays surpeuplk. Sa Certaines congregations internationales ont population devenait de plus en plus pauvre. d6jA des membres qui sont retournks au Rwanda Comment le gouvernement a-t-il pu acheter des armes ? A quelles conditions ? Comment le n'est plus en guerre,- mais il n'est pas encore en ? paix.. . FPR a-t-il pu se procurer des armes A quelles Peut-on envisager de vivre deux ou trois conditions ? Qui paiera tout cela et comment ? dans une communauti de soeurs rwandaises, - Y a-t-il moyen de faire la lumiere de la comme les benebikira, les Abizeramariya etc. et verite uniquement A partir de ce que nos televi- travailler avec elles ? Cette vie en communaut6s sions nous ont montr6 ? Quel est le pourcentage internationales pourrait avoir une influence de ce qui a CtC tu pour mettre en valeur l'action positive sur le riconciliation.. . de tel ou tel pays ? Comme missionnaires, nos engagements, Avez-vous d6jB comparC les commentaires qu'ils soient pastoraux ou sociaux, doivent gar- sur les mCmes images selon quc vous regardez der comme objectif de refaire le tissu social, en la tklevision belge, candienne, franqaise, visant la guCrison de I'humain, la reconstruction italienne, suisse ou la CNN ? Ce pourrait &tre de la personne. L'kcoute compatissante est une une ttude intkressante et rCvClatrice. SUBJECT AND AUTHOR INDEX SUBJECT INDEX

AFRICA Culture: The Challenge of Communication in Africa, pp. 94-95; East: Sisterhoods and Empowerment of Women in Central and East Africa, pp. 270-275; Economic Reform: Africa and Structural Adjustment Programmes, pp. 108-109; Formation: Afrique: Formation inculturie des Frkres, pp. 3-9; Inculturated Forma- tion: African Religious Priests, pp. 10-13; Malawi: Sisterhoods in Malawi, pp. 274-275; Synod: Afrique: Synode Africain et Manage, pp. 14-19; Women: Africa - Questionnaire: Women in Church and in Society, pp. 53-56; Zaire: Zaire: Une Heure de TCmoignage, pp. 115-1 17; Zambia: Zambian Associations of Sisterhoods, pp. 272-273;

AMERICA -- LATIN: Current Trends in the CEBs in Latin America, pp. 129-132; The Latin American Church: Balance, Tensions and Perspectives, pp. 224-229; ASIA: Asia: Challenge to the Church, pp. 158-213; BIBLE: L'Apostolat Biblique en Afrique, pp. 112-1 14; The Evolution of the Concept of Mission in the Bible, pp. 239-244; CHRISTIAN COMMUNITIES: Les Ashrams Chrktiens en Inde, pp. 35-39; Current Trends in the CEBs in Latin America, pp. 129-132; Lettre aux Cornrnunaut6s EcclCsiaJes de Base, pp. 267-269; CHURCH: The Church in Asia - Towards the 21st ,Century, pp. 40-46; Church and Urbanization in Africa, p. 11 1; L'Eglise comrne sacrement de I'UnitC, pp. 118-119; Church in the Service of Justice,,pp. 106-107; The Church and the Refugees in Africa, p. 110; L'Eglise comme Sacrement de l'UnitC, pp. 118-119; The Church in Japan, pp. 158-170; The Indian Church Challenged by Poverty and Caste, pp. 171-182; The Indian Church Challenged by Pluralism and Dialogue, pp. 183.193; The Developing Catholic Church ip China, pp. 194-210; The Latin American Church, pp. 224-229; L'Eglise entre en konomie, pp. 249- 255; Being Church in Asia: Journeying with the Spirit into Fuller Life, pp. 260-266; CHINA: The Developing Catholic Church in China, pp. 194-210;

DEBT: Africa and Structural Adjustment Programmes, pp. 108-109; Dette - Misltre - Drogue, pp. 125-128; Dette et ajustement quoi faire?, pp. 219-222; The World Debt, pp. 313-319; External Debt - A Third World Perspective, 320-326; Dialogue with African Traditional Religions, p. 70; The Challenge of Christian-Muslim Co-Existence, pp. 84-86; Femmes Religieuses en Dialogue avec l'Islam, pp. 87-89; The Indian Church Challenged by Pluralism and Dialogue, pp. 183-193; Le Dialogue nord-sud: un dkfi 21 la Paix. pp. 217-223;

DRUGS: Dette - Misere - Drogue, pp. 125-128; ECONOMICS: Africa and Structural Adjustment Programmes, pp. 108-109; Bretton Woods: After 50 Years, Time for a New World Vision, pp. 230-232; The World Debt, pp. 313-319; External Debt - A Third World Per- spective, 320-326; ~'~~liseentre en economic, pp. 249-255; EUROPE: Refugees and Migrants in Europe, pp. 20-26; EVANGELIS ATION: Indigenous Priest Reflects on Evangelisation, pp. 27-28; Evangelisa- tion, pp. 71-72; The "Unpossessable" Good News, pp. 143-147; FORMATION: Afrique: Formation Incultur6e des Frtres, pp. 3-9; Inculturated Forma- tion: African Religious Priests, pp. 10-13; Ecumenical Formation: Reflections and Suggestions, pp. 57-61; Inculturated Formation, pp. 90-91; Formation in Africa Today, pp. 92-93; HONG KONG: The Diocese of Hong Kong: A Bridge Church, pp. 205-206; INCULTURATION: L'Inculturation, pp. 73-74; Mission and Inculturation, pp. 75-77; Inculturation de la Vie Religieuse en Afrique, pp. 78-80; Inculturation du Manage Chrttien, p. 83; Inculturated Formation, pp. 90-91; INDIA Les Ashrams Chrktiens en Inde, pp. 35-39; The "Unpossessable" Good News, pp. 143-147; JAPAN: The Church in Japan, pp. 158-170; JUSTICE: Church in the Service of Justice, pp. 106-107; MISSION: Mission and Inculturation, pp. 75-77; Challenges to Our Mission in the First World, pp. 148-150; The Evolution of the Concept of Mission in the Bible, pp. 239-244; Our Identity is Mission, pp. 281-288; L'Europe dans I'An 2000: Nouveau Dtfi Missionnaire pour la Vie Religieuse, pp. 289-293; Apostolic Religious Life: Ecclesial Identity and Mission, pp. 302-307;

POVERTY: Dette - Miskre - Drogue, pp. 125-128; The Indian Church Challenged by Poverty and Caste, pp. 171- 182;

REFUGEES : Refugees and Migrants in Europe, pp. 20-26; The Church and the Refugees in Africa, p. 110; RELIGIOUS LIFE: Indigenous Priest Reflects on Evangelisation, pp. 27-28; Afrique: Formation inculturte des Religieuses, pp. 47-52; Inculturation de la Vie Religieuse en Afrique, pp. 78-80; Vie Religieuse Africaine et Mis- sion, pp. 81-82; Role of the Sister in the African Church, pp. 97-98;

SEDOS SEMINAR: SEDOS GENERAL ASSEMBLY - Afrique: Formation incultur6e des Freres, pp. 3-9; Inculturated Formation; African Religious Priests, pp. 10-13; Asia: Challenge to the Church, pp. 158-213; Afrique: Forma- tion inculturk des Religieuses, pp. 47-52; The World Debt - Response of the Church, pp. 313-337; Annual Report, pp. 338-341; SPIRITUALITY: Conduits par I'Esprit a 1'IntCrieur du Mystkre Pascal, pp. 139-142; Pour un Renouveau de la ThCologie de I'EspCrance, pp. 233-238; Sisterhoods and Empowerment of Women in Central and East Africa, pp. 270-275; SYNOD: Afrique: Synode Africain et Mariage, pp. 14-19; The Kairos of a Synod, pp. 68-119; Synode pour 1'Afrique ou Synode Africain?, pp. 294-30 1 ; THEOLOGY - African: Trends in African Theology, pp. 100-101; - Liberation: African Libcration Theology: Concept and Necessity, pp. 102-103; Pour un Renouveau de la Theologie de I'Esperance, pp. 233-238 TIBET - Ahorlion: Tibet: Children of Despair, pp. 133-138;

WOMEN: Tibet: Children of Despair, pp. 133-138; Africa - Questionnaire: Women in Church and in Society, pp. 53-56; African Women - Roles and Needs, p. 96; Role of the Sister in the African Church, pp. 97-98; African Women in Politics, p. 99; WORLD BAh'k: Bretton Woods: After 50 Years, Time for a New World vision, pp. 230-232; ZAIRE: Zaire: Une heure de Temoignage, pp. 115-1 17 ZAMBIA: Zambian Associations of Sisterhoods, pp. 272-273;

MISSION MOMENTS: AFRICA: Burundi: An Eye-Witness Account of the Coup and its Aftermath p. 63; Le courage de nombreux Bamndi, p. 1 19; Kenya: Traditional Leadership, p. 29; South: An Unexpected Apostolate: South Africa, p. 15 1; Tanzania: Speak Out, p. 30;~ Zaire: Sharing, Kinshasa, pp. 276-277: Zambiu: How Do I Feel as a Refugee? p. 308;

AMERICA -- Latin: Brazil: Campaign Fights Hunger, S2o Paulo, 63 Guatemala: Former Guatemala Agent Repents, p. 30; My "Second Novitiate" with Maya Q'Eqchi Indians, Coban, pp. 152-153; North: Gangs de Jeunes de quartier dans Sud McAllen, p. 62; HONG KONG: What Will Happen in 1997 in Hong Kong?, pp. 308-309; PAKISTAN: How Slavery Continues, p. 277; MONGOLIA: Mission Update, p. 31. AUTHOR INDEX

ASSIS, Raymundo Damasceno 327-330 MARINS, Jose and his team AUDIAU, Francis 35-39 McMENAMIN, Patricia, OLA AYELE, Libanos, SMC 90-91 MELLIER, Daniel, SMA BAHEMUKA, Judith Mbula 96 MOTANYANE, Alexander, OM1 BARANYAKA, Marie-JosC, DMJ 118-119 MYERS, Bryant L. CHALVIDAN, Pierre-Henri 249-255 NAMALAMBO, Celine, H.B.V.M. CLARK, Alan C. Rev. 57-61 O'BRIEN, Maureen, SND CONSEIL PERMANENT DE ODIGBO, Godfrey, CSSp COYLE, Dominick 313-319 OKOLO, Chukwudum B. L'EPISCOPAT BRESILIEN 267-269 OPENIBO, Veronica, SMCJ CYPRIEN, ~buka,CICM 115-117; 294-301 OTA, Michiko DELCOURT, France, S.A. 289-293 RADCLIFFE, Timothy, OP Del BENAVENTE, Pilar Maria, MSOLA 87-89 RICHARD, Pablo FABC International Theological ROGERS, Anthony, FSC Colloquium, Thailand 260-266 RONCLIN, M. FIANU, Emmanuel Kofi, SVD 92-93 ROSNER, Gotthard, M.Afr. GIELTY, Ellen, SND 110 SAMNE, Dominique, FSC GO'ITEMOELLER, Doris, RSM 302-307 SCHALUCK. Hermann, OFM GRIESGRABER, Jo Marie 230-232 SCHLESINGER, Sergio HEBGA, Meinrad, SJ 14-19; 83 SESANA, Renato Kizito, MCCJ HENRIOT, Peter J. SJ 108-109 SHORTER, Aylward, M.Afr. INGRAM, Paul 133-138 SKWERES, Dieter Eduard, SVD KlNDUGU - Christians of Europe 68-69 SOARES-Prabhu, SJ KITEWO, Marie Angtle, SND 78-80 SUMAH, Rose, NDA KNIPE, William T. MM 111 TETANI, Jeanne Amina, FMM KROEGER, James H. MM 139-142 THOMAS, Joy, SVD LACAYO, Beverly, MSOLA 270-275 TONG, John LAZZARO'ITO, Angelo, PIME 207-209 UZUKWU, Elochukwu E. CSSp LIBANIO, Joao B. SJ 224-229 VAN GERWEN, Jef, SJ LUMEMBU, Kasanda, CICM 81-82; 336-337 WAGUA, Aiban, Fr MACHADO, Felix A. 143-147 WAKO, Gabriel Zubeir MAGESA, Laurenti 104-105 WEAKLAND, Rembert G. OSB Maryknull Father Dan~elBoyd burden of expectations. These sru- talks about the plight of young dents carry the glory of school and CHILDREN WITHOUT migrant workers in Thailand. Each family". The stress causes some to CHILDHOOD May and Novernher, in the lulls get ill at the thought of school. Thc (HONG KONG) after planting and harvesting, many Japanese have named this disease youths Ioave their rural homes to rokokyohi. find johs in Bangknk. Boyd directs a Add to this pressure the hreak- He escapsd in a small hoar in the hospitality house there for them. down of family life in Japan, where, mlddlr, of the night. He was picked "These young people are unprepard Ging says, children never see fathers up and lock& behind barbed wire in for the pressures uf city life", the who work long hours and often a strange country, guards scream& missioners says. "and often arrive commute four hours a day. With at him in a foreign language. Now at with 80 cents in their pockets. They parents and teachers overworked, 14years of age, he is rrturning to a find themselves homeless, hungry, children do not get the attention they homeland he hardly ramembzrs, confused and ripe for exploitation". need and some turn to violence. where an unstahle future awaits him. Promised johs on construction sites Quieter students hzcome targets of He 1s one of those whom the turn out to he illegal. underpaid or harassment. "The tormented students United Nations calls "children living dangerous. Many youngsters turn to do not havr the personal strength to in especially difficult circum- prostitution. The Center for Pro- stand up to it", says Ging, "and stances". The term encompasses the tection of llurnan Rights estimates some eventually commit suicide". refugee, the internally displaced, the that Thailand has as many as Suicide 1s also common among nligrant labourer and the sexually 800,000 prostitutes between the ages students in Hang Kong, where chil- exploited. They are the hundreds of ot 12 and 16. dren as young as 12 jump from high thousands of children in Asia Boys as young as 12 migrate rises, with incidents being reported without a ch~ldhood. along to southern Thailand to work in the news every few weeks. Burke The children who have l~vedin in one of the largest fishing fleets in explains, "Thcsc children live refugee camps have suffered the loss the world. Maryknoll Father hetween the world of their parents - of dignity and self-reliance in the Thomas Pesaresi works with these a time of poverty and desperation prison-like atmosphere where they hoys, who, hc says, "rummage when starving Chinese fled across witnessed and were often the victims along the beaches with nowhere to the border into Hang Kong as of violence. In Hang Kong's go. Out on fishing trawlers for two refugees - and the world of the Whitehead Detention Cunter, wherc weeks at a tlme, they have no aftluent, technological West, u,hich I worked from 1990 to 1992, a 14- opportunity for schooling, and some they see reflected in advertisements year-old Vietnamese boy told me he trawler owners encourage drug use on TV and in the storefronts of their was heaten unconscious hy local as an easy way to control the group" city. It is a d~fficultn~onlent, partic- authorities. Another was locked in a In Vietnam, Maryknoll Father ularly since they are steeped neither hut, which was then set on fire. Thomas Dunleavy reports, "Cities in the Buddhist traditions that Both were "unaccompanied minors", are alive with runawa). children, sustained their parents nor the separated from their families. who are shoeshiners, beggars, Christian tradition of the West". Going home for these childrzn prostitutes and pickpockets". The trials of the dcpressEd means heing sent back to both Children in Asia's developed teenager in Japan or Hong Kong no poverty and conflict. In 1999 all countries often live in another type less than suffering of a refugee child 370.000 Cambodian refugees, of "difficult circumstances". or a migrant child labourer in Cam- including 138,000 children, in Maryknoll Fathers Sean Burke in bodia or Thailand havr profound camps on the Thailand-Camhodia Hong Kong and Regs Ging in Japan implication not only for these chil- horder returned home. They say prcssurc to succeed hegins as dren hut for the rest of the world. travelled into mined territory, where early as nursery school. Japan has With almost 60 per cent of the they continue to lose limbs. instituted the juku a cram school. world's pnpulation in Asia and w~th Many Asian nations have sh~fted "They even have jukus to get you half of Asia's population under the to a cash economy. While this has into kindergarten", says Ging. "For age of 20, the future of these chil- iltlproved life for some, it has those studying to gel lnto High dren will shape the future of the resulted in new prohlems for others. School or College there is a terrihle world. 95132

COMING EVENTS

SEDOS RESIDENTIAL SEMINAR 1995

PHILIPPINES - INDONESIA - PACIFIC ISLANDS

Divino Maestro (ARICCIA)

May 30 - June 3, 1995

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