TANGAZA COLLEGE

The Catholic University of Eastern Africa

INTEGRAL ROLE OF THE CHURCH IN ALLEVIATING POVERTY IN KINSHASA (D.R.C.)

This Long Essay is submitted in partial fulfillment of the requirements for a Bachelor of Arts Degree in Religious Studies

AUTHOR: Alma TILIMBINI KIKAY, C.P.

TUTOR: Rev. Fr. Aelred Lacomara, C.P.

MARCH 2002 NAIROBI - KENYA

DECLARATION

Title: Integral Role of the Church in Alleviating Poverty in Kinshasa (D.R.C.)

I hereby declafe that the material used herein has not been submitted for academic credit to any other institution. All sources have been cited in full.

Signed c"--4-....t ...... L-1--- ...... • •...... Aime TILIMBINI KIKAY, C.P.

Date ...ERI:rwarm-, a- G, ;loot C

This long essay has been submitted for examination with my approval as the college supervisor.

Signed 12ae-ce J/ch-e-ea--4-1 e.4 Rev. Fr. Aelred Lacomara, C.P. (Supervisor)

4$2o 2— Date ii

DEDICATION

To my late father, TILIMBINI Gaston, whose pious life and care prepared and

strengthened my spiritual life;

To my mother, Marie-Jeanne IKAICIE, who taught me love for learning and longing for

higher standard of life;

To the members of my family, friends and relatives,

I dedicate this essay.

I

4 111

ACKNOWLEDGMENT

There are many people whose benevolent sacrifices made this study possible. It would be ingratitude if I fail to acknowledge that. Therefore, praising and thanking God for his immense blessings and love, I also ask his blessings on all those who have contributed in one-way or another to the realization of this essay.

I can only mention those, whose immediate interest and support brought it to effect. I thank the congregation of the Passion of our Lord Jesus-Christ, more especially the Vicariate Christ the Savior, through its regional Superior the Rev. Fr. Elie Muakasa (C.P.) for the support of which I have benefited during my stay in Kisirna.

Father AELRED LACOMARA (C.P.), an attentive, wise and friendly moderator, merits special thanks and appreciation for his encouragement and total availability. I extend my thanks to Reverend Passionist Fathers Anthony, Willy Okey and John Muthengi who contributed in my research and religious formation.

I am equally in debt to all my confreres in the Passionist Community, Tangaza College and beyond, and all friends wherever they are, for their glowing love, concern and

prayers.

AL144 Tl LIM-BI NI, a? iv

TABLE OF CONTENTS

Declaration i ii Dedication iii Acknowledgement Table of contents iv

GENERAL INTRODUCTION 1 The Aim of this Essay 1 The Structure of the l'ssay 1 Methodology of Research 2

Chapter One 3

HISTORICAL BACKGROUND LEADING TO POVERTY 3 1.0 INTRODUCTION 3 1.1 GEOGRAPHICAL SITt ATION 3 1.2 POPULATION 3 1.3 BRIEF HISTORY 4 1.4 MEANING OF POVERTY 5 1.5 HISTORICAL BACKGROUND LEADING TO POVERTY 6 CONCLUSION 9

10 Chapter Two

VARIOUS MANIFESTATIONS OF POVERTY 10 2.0 INTRODUCTION 10 2.1 It INEMPLOYMENT AND 1ACK OF INCOME 10 2.2 SITUATION OF 11 IF POOR 15 2.3 FACTORS LEADING TO POVERTY 19 2.4 CONSFOliTNCIS OF l'OVER TY 20 21 CONCLUSION

23 Chapter Three

POVERTY IN SCRIPTURES AND IN THE ClIURCH TRADITION/MAGISTERIUM 23 23 3.0 INTRODUCTION 3.1.1 POVERTY IN THE OLD TESTAMENT 23 3.1.2 PERIODS OF DEVELOPMENT IN 111E OLD ESTAMENTUNDERSTANDING 24 OF POVERTY 3.1.3 l'l IE POOR IN [lIE BOOK OF PSALMS 25 26 3.1.4 AMOS A SUMMARY OF THE OLD TESTAMENT CONCEPT OF POVERTY 27 27 3.2 POVERTY IN 'THE NEW tEsTANcNt 3.2.1 CIIANGE IN MEANING 01' THE "POOR" 27 28 3.2.2. JESUS' OPTION FOR THE POOR 29 3.2.3. LUKE BAD INTERPRETA [ION OF LUKE 6: 34a 29 CORRECT INTERPRETATION OF LUKE 6: 34a 29 3.2.4 MATTHEW 29 3.2.5. PERPETUAL PRESENCE or TIIE POOR? 30 3.2.6. OTHER NEW TESTAMENT TEXTS 30 3.3 THE TRADITION OF TIIE CI IURCI l'S SOCIAL THEACHING 31 3.3.1 Pope Leo XIII, Rerun! Nunn.= (15 may, 1891) 31 3.3.2 Pius XI's Quadragesimo Anno 32 3.3.3 JOHN XXIII, Pacem in "rCITIS and Mater et Magistra 33 3.3.4 PAUL VI, Popubrum Progressio 34 3.3.5 THE SECOND VATICAN COUNCIL "Gaudium et Spes" 7 Dee 1965. 34 3.3.6 JOHN PAUL II, Soil icitudo Rei Socialis (On social concern) 1997 and Centesimus Annus 35 CONCLUSION 35

Chapter Four: 37

INTEGRAL ROLE OF IIIE CHURCH IN REDUCING POVERTY IN KINSIIASA 37 4.0. INTRODUCTION 37 4.1. CLARIFICATION OF TERMS 37 4.1.1. CHURCH 37 4.1.2. INTEGRAL ROLE OF THE CHURCII 38 4.2. TILE ROLE OF THE CHURCH IN PROMOTING SOCIAL SERVICES 39 4.2.1. HEALTH 39 4.2.2. L,DUCA rioN 41 4.3 THE ROLE OF THE CHURCH IN PROVIDING PILYSIOLOGICAL NEEDS 42 4.4 THE CI LURCH'S ROLE IN RECOVERING KINSIIASA'S ECONOMY 44 4.5. CHURCH'S ROLE IN POLITICAL LIFE 45 4.6. TI-IL CHURCH'S ROLE IN PROMOTING SOCIO-CUI.TURAL NEEDS 47 4.7. CIILIRCH'S ROLE IN SPIRITUAL NEEDS 48 4.8. ENCOURAGING PARASITISM? 49 CONCLUSION 51

NERAI CONCIIISION 57

BIBLIOGRAPHY 54 1

GENERAL INTRODUCTION

1. The Aim of this Essay The paper is entitled: "Integral role of the Church in alleviating poverty in Kinshasa."

Its aim is to analyze the reality of poverty in Kinshasa, to diagnose the causes, and to seek ways to alleviate poverty. Due to many factors, Kinshasa and the Democratic

Republic of Congo (DRC) at large is facing poverty. A lot of Kinshasa's inhabitants lack basic needs: they lack educational facilities, live in poor housing conditions and environment; face hunger and have inadequate medical care, etc. All these are manifestations of poverty, which have created difficult consequences in the lives of the people of Kinshasa. Some of these are an increase of HIV /AIDS, crime, crises in family life, especially the crisis of faith. Poverty is somehow an obstacle for people in uniting themselves with God. It is therefore the task of every inhabitant of Kinshasa to work for

both personal development and that of the whole nation. The Church in particular, being

the extension of Jesus who came to liberate the poor, must carry out the mission of

addressing this poverty. The Church in Kinshasa must enable the people to work towards

their well-being. The Church must promote all aspects of human life. If our preaching,

theology or faith are to make sense, we must be sensitive to the needs of the present day.

Spiritual life must be supported by physical life as well.

2. The Structure of the Essay

This Essay has four chapters. The first is entitled, "Historical Background Leading to

Poverty." It is concerned with the background of poverty in Kinshasa. But before this,

we will give the geographical situation, the population and history of Kinshasa. As the

concept, "poverty" has been given various meanings through human history, we shall

clarify our approach to poverty in this chapter. We will finally analyze the factors that

contribute to poverty. 2

The second chapter is the description of the general situation of poverty in Kinshasa.

Poverty is expressed mostly through unemployment and lack of income, lack of access to food, lack of transport, and so on. The chapter also analyzes the causes of poverty so that we may suggest ways of reducing it. It finally underlines the consequences of poverty.

In the third chapter, we will show, through Scripture and Church Tradition, how in the whole history of salvation, God has always addressed the people concerning

poverty (prophets). This will help us to state, in the fourth chapter, which is our main

thesis, that the Church in Kinshasa being the extension of Jesus who came to liberate the

poor, must carry out this mission too. We will recognize the involvement of the Church

in addressing poverty in Kinshasa However, we feel that the Church could do more. It is

this same chapter in which we will make practical recommendations for the Church's

ministry.

3. Methodology of Research Through observation as I grew up in Congo, I was able to form a perspective on the

matter of poverty, especially in Kinshasa. I myself experienced it and still do so

see, judge and act method. In the first whenever I travel to Kinshasa. This paper uses the from our personal experience. In and the second chapters, we make observations, the see, through Scripture and the Church teachings. the third chapter we will analyze the judge

In the fourth chapter we will make proposals, the act. gained deeper understanding of the Through the reading of books and local newspapers, I

topic. Much material was also gathered from Kinshasa by way of dialogue with poor

people and by interviewing them. All of these sources are properly acknowledged at the

end of this paper. 3

CHAPTER ONE

HISTORICAL BACKGROUND LEADING TO POVERTY

1.0 INTRODUCTION

This first chapter is entitled; "Historical background leading to poverty."

Concretely, it is concerned with the background of poverty in Kinshasa. Before this,

the geographical situation, the population and history of Kinshasa are briefly given.

The concept "poverty" has been given various meanings throughout human

history. Therefore, we have the duty of clarifying our approach to poverty in this

chapter. We will finally analyze the factors that contribute to poverty in Kinshasa.

1.1 GEOGRAPHICAL SITUATION

About the geography of Kinshasa, John Flouriot gives us the following information in his Atlas of Kinshasa.i Kinshasa is the capital city, the cultural, administrative and education center of the Democratic Republic of Congo (D.R.C). It is a vast town with 24 zones. It spreads over a large area along the 10-mile banks of the

Congo. In the North, Kinshasa extends up to Mont Ngaliema. In the South it spreads from

N'djili Brasserie to Lukaya River (40 kin). In the east it spreads from Maluku to the plateau des bakete, Mai-Ndombe River, Mbakana village (1301cm), Mongata and

Bandundu. In the west it spreads towards Mitendi and the Bas-Congo.

1.2 POPULATION

There has been a recent and spectacular population growth in Kinshasa, from

2,000 inhabitants to 25,000 in 1925; 50,000 in 1940; 100,000 in 1945; 200,000 in 1950;

This document is very important for anyone wishing to know the geography, the geology, the archeology and population of Kinshasa. 4

. Today's estimation is around 6 million 400,000 in 1960 and 800,000 inhabitants in 19702

inhabitants. Kinshasa is therefore the second largest city in Sub-Saharan Africa after

. As we will see later, this overpopulation in Kinshasa is Lagos in terms of population3

one of the reasons why Kinshasa is poor. 1.3 BRIEF HISTORY'

Kinshasa's history is better known within the general history of the nation, that is

the Democratic Republic of Congo (D.R.C). In 1885, King Leopold II of Belgium made

the Congo a Belgian colony and called it the Belgian Congo. In 1923, the Congo began to

prosper under Belgian rule. At the same time Leopold II gave the city its first name,

Leopoldville and proclaimed it capital of Congo Beige (Congo-Belgium), which was

meant to be the starting point for colonialist ventures into the heart of the continent long

before it was promoted as the administrative center of the territory.

The country became independent on June 30, 1960. Then, Lieutenant General

Joseph Mobutu seized power on November 25, 1965. In erasing the last traces of

colonialism, he emphasized "authenticity" and renamed many of its cities in 1966. Thus

Leopoldville became Kinshasa in 1966. In 1971, the country changed its name into the

Republic of Zaire. In 1997 under President Laurent Kabila, Zaire was named the Democratic

Republic of Congo (D.R.C). This country, very rich in natural resources and minerals, is

experiencing poverty because of various factors that we will analyze later in this paper.

The Church and all the Congolese are urged to be involved in alleviating poverty in the

D.R.C.

Cf. Jean Flouriot et Cie, Atlas de Kinshas (Kinshasa: Presse de L'Institut Geographique National- 2 Bureau d'Etudes d'Amenagements Urbains, 1975), p.4 People say there are several million inhabitants in Lagos but we have no reliable source in order to 3 confirm that. Cf. Robert Cornevin, Histoire du Congo. Des Origines allos Jours (History of Congo, from the Origins up 4 to Date). (Bruxelles/Hayez, 1989). A 5

1.4 MEANING OF POVERTY

Different authors give different meanings to the concept "poverty". We believe that this concept can be better understood only when put in its proper context. We can

classify poverty in two major dimensions: material poverty and spiritual poverty.

is the lack of economic goods necessary for human life. a). Material poverty Anyone lacking necessary needs such as food, money, and clothes ... is poor. However,

poverty in this category is more than just economic issues and extends to situations such

as exploitation and deprivation of human dignity. Gutierrez provides us with such a more

complete definition of poverty as; ...a subhuman situation. Concretely, to be poor means to die of hunger, to be illiterate, to be exploited by others, not to know that you are being exploited, not to know that you are a person!

'The poor' in this sense has a broader meaning. In the concrete case of Kinshasa

the poor also include widows, orphans, unemployed, confused and frustrated adolescents.

The poor also include the workers who are underpaid, and thus, who are not able to

defend their rights; domestic servants, who are often ill treated and exploited by their

masters; refugees who are pushed to the periphery; to poor land where survival is

difficult. Poor people fmally include people who are homeless and also, the victims of

AIDS. People in the conditions noted above, are not only deprived of material

possessions, but also of the right to participate in many aspects of the life and activities of

the local community, particularly regarding health care, work and politics. They are

deprived of social justice and of human dignity. Those people face a constant struggle for

survival, without relaxation, and ample happiness.

(London: SCM Press, 1974), pp288-289. 5 Gustavo Gutierrez, A Theology of Liberation 6

interior attitude of unattachment to goods of this b) Spiritual poverty is an A spiritually poor person is one who is unattached to any possession. Spiritual world.6 poverty is a virtue for anyone, because we have God as our wealth. It is a value all

Christians are invited to embrace, and is not reserved for those in religious vows who

take up a counsel appropriate to a particular vocation.' The spiritually poor are those who have deliberately chosen spiritual poverty. The

gospel tells us that they are poor in spirit (Mt 5:3; Luke 4:18; Jas 2:5). These are the

people who have made themselves available to serve God and the people. They have

become instruments of God's kingdom. Examples of the poor in this category are those

who have accepted the radical demands of the gospel and now live in Kinshasa as lay

people, clergy or religious people committed to the cause of the poor. There are many lay

people who are involved in various kinds of social works and other compassionate works

in KinshacA Also, different kinds of religious families (brothers and sisters) are involved

in helping the poor. 1.5 HISTORICAL BACKGROUND LEADING TO POVERTY

early in this paper, we noted that Congo was a Belgian colony. The Colonization: colonial authorities structured Kinshasa according to a dualistic model. White people 4- were living on one side and the citizens on the other. Racial segregation was so strong

that the two races could not mix. White people occupied beautiful areas where they opened factories and shops.

These European-reserved areas enjoyed proximity to the city center (at a time when there

were no motor vehicles), whereas Africans were confined in poor areas close to the rivers

and streams.

Gustavo Gutierrez, A Theology of Liberation: History, Politics and Salvation (New York: Orbis, 1973),

?288. Politics and Salvation. p290. Gustavo Gutierrez, A Theology of Liberation: History, 7

Even so, it was not easy to get a piece of land in Kinshasa for it was the colonial

authorities who distributed the land and they could not give more land to the Africans:

surface batie ne pouvait exceder 10% de la surface totale de chaque parcelle La de terrain (this literally means that the land owned by the Africans could not be higher than 10% of the total surface of the land).8

In fact, Africans could not own property and had to obtain a work permit to be able to

reside in town. The colonial authorities were so restrictive that for a long time migrant

workers were considered to be only temporary residents in the city and had to go back to

their villages when their employment ended. It was not easy to occupy a sufficient space of land in the African areas, as space

was more restricted in these areas than in the European ones. In addition to this, Kinshasa

citizens were building their houses with the little means that they had. Neither the state

nor an organization could intervene at the time. Consequently houses built in such

circumstances could never respond to the urban norms, as they were very poor.

Colonialists came to Kinshasa not in order to build a town where people may enjoy living

but for their self interests, for politics and commerce: in brief to become economically

rich.

4 The main reasons why the colonial authorities made it difficult for the Africans to get better pieces of land in Kinshasa was so that they might control migration from

villages to Kinshasa. However, there is a deeper reason behind these measures. The

colonial administration did not want to take responsibility for families who eventually

move from villages to Kinshasa. That is why they took severe measures against migration

so that they were able to exercise freely their commercial and political activities.

Rene de Maximy, Kinshasa Ville en Suspens. Dynamique de la Croissance et Probleme d' Urbanisme, 8 Approche Socio-Politique, Paris, Orstom, 1984, p106. 8

The residential segregation has not been completely eradicated, even today. Even though colonialists have departed from Congo, the residential segregation has contributed a lot to an individualistic life style. Today in Kinshasa, we see a small minority of residents living in luxurious houses while the great majority has no shelter, or inadequate shelter. Urban organization even today, is based on these historical factors and on racial

segregation. The beautiful zones once lived in by the colonialists have been centralized.

Politics, management, economics and commerce are all in these areas. When a resident of

Kimbanseke (poor zone in Kinshasa) goes to Limete or Gombe (rich zones in Kinshasa),

s/he says "I am going to town." When s/he comes back s/he says "I am going back to my

village." This indicates clearly that the city is still viewed according to the social

segregation. The victims of centralization are not only those living in the poor zones of

Kinshasa but also all the other urban cities of the country and indeed the whole nation.

There is nothing left in rural provinces and in other cities. Everything is done in

Kinshasa, being the Capital city, the cultural, administrative and educational center of

Congo. The result of urban centralization was rural-urban Rural-Urban migration; migration. As everything was done in Kinshasa, many people moved from rural areas to

Kinshasa. People moved from rural or economically less developed areas in search of a

better life in order to "escape poverty." They searched for better living conditions in

Kinshasa. Women came in large numbers to establish urban families. Birth rates became

higher in Kinshasa than in the rest of the country. Since then, the population growth has

been spectacular and life has become difficult. The reality of poverty in Kinshasa is 9

it undeniably evident. The common topic of people is 'misery'. Three major questions

always hang on the lips of people regarding poverty:

a) How to survive in Kinshasa? (Problem of employment) How to get accommodation in Kinshasa? (Problem of housing/shelter) b) How to travel, how to have access to medical treatment and to education? c) (Question of service) These are the questions we are going to deal with in the

next chapter. CONCLUSION

This first chapter has been concerned with the historical background

leading to poverty. Before this, we gave the geography, population, and the

history of Kinshasa_ We have clarified our approach to poverty because this

concept has been given various meaningsThroughout human history. Finally, we

have analyzed the factors that contribute to poverty in Kinshasa. In the next

chapter, we will describe this poverty in its various manifestations. 10

CHAPTER TWO

VARIOUS MANIFESTATIONS OF POVERTY

2.0 INTRODUCTION

In this section, our task consists in describing the general situation of poverty in

Kinshasa, thus helping us later to suggest ways of reducing it. Poverty in Kinshasa is expressed mostly through unemployment and lack of income. Even those who by chance have got a job are not well paid and a lot of people have embraced the "informal sector" to complement their jobs. Poverty is also manifested in the lack of access to food, transport, adequate water supply and electricity, etc.

In this chapter, we will also analyze the causes of poverty in Kinshasa and in

Congo at large, and finally, the consequences of poverty will be examined.

2.1 UNEMPLOYMENT AND LACK OF INCOME

Income is very poor in Kinshasa, as Shoepf expresses, in a moving passage:

In Kinshasa, income is so low that it is hard to see how households can feed themselves, let alone cover other necessary costs such as housing and transport to work or vital welfare expenditure on health, education, or clothing.9

He goes on and observes that: One of the reasons for this poor income is rural-urban migration that provokes urban growth rates. There is in fact mounting evidence that migration patterns in Congo have adapted to the deterioration of urban incomes. I9

Unemployment is also one of the greatest challenges. There are many people but fewer

jobs. We all know the importance of work in human life and especially in urban life.

_Shoepf, B.G. Political Economy, Sex and Cultural Logic's: A view from Zaire. African Urban Quartely 9 6(1/2), 1991: 94-106. '9 !bid, p98-99 11

Through work, one is able to survive, parents are able to support themselves as well as their families. Unfortunately, in Kinshasa, it is not easy to get a job. Even though one is working, s/he is not able to lead a better life, a life worthy of a human person because s/he is underpaid: It is not easy to get a job in an urban city. About 60 per cent of the youth aged between 20 and 30 are jobless today. Adults working also have difficulties in getting a new job when sacked from the previous one" .

Because of the shortage of jobs, those who, by chance, manage to get work, even if they

are underpaid, cannot speak out to defend their rights against the masters who may sack

them. They prefer at least to get a job even though they are not well paid. Professor

Ngwey confirms the thesis in his " Ville africaine":

People are very numerous, but there are few jobs. As a result employers do not

have to beg for employees since they know well that there are millions of people

looking for jobs without success, so they are ready to work even if badly paid.' 2

Large numbers of those who have completed their primary and secondary schools are

unemployed; those who are highly educated are an exception. During our inquiries in

Kinshasa we registered various complaints from the people. The following are some of

themi3 i) A mechanic aged 56 complained: "Once, when somebody was sarked from his

job, he could get a new one in a couple of days. Today however, even if one is highly

educated he cannot get a new job easily."

"An extract from "Salongo Newspaper", Kinshasa, 17 July 2001.

12 The above is a translation from Ngwey, Ngond' a Ngenge, "Vile africane": Lieu de gestation dune civilization nouvelle, in : La Ville Africaine et ses Exigenes Vitales. Actes du lye Seminaire Scientifique Regional de Philosophic, Kinshasa, du 16-19 Juin 1988, Kinshasa, F.C.K., 1991, p12. For the sake of privacy, names are omitted. Also, notice that it is a verbal dialogue with the people whom 13 we encountered. 12

ii) We have noted that the salaries are not sufficient enough to cover the daily expenses. The salary of the staff (the officials) covers 85 per cent of daily expenses while the salary of the ordinary workers cover 60 per cent of the expenses. This situation can be seen at all levels of the working class. A member of the staff reports: "You can travel

around the entire city and find out. No one will tell you that, with the salary s/he gets,

s/he is able to satisfy all his/her needs." iii) However, we know that a Congolese, like all the Africans in general, has a

strong sense of community. When they speak of "family" they mean above all, "extended

family". As soon as one gets a job, s/he supports the whole extended family. The

following is a complaint from a medical doctor: "I tell you the truth, I find it hard to

survive with the salary I get.. .because in my family, all my relatives have nobody to help

them but me. And I am also married with children, too much responsibility on me."

Because of the inadequacy of salaries, some people tend to depreciate their iv) jobs. An illiterate cook aged 54: "We are working but it is as if we are not working. I

have been working for 35 years but I have no benefits from my work. Very soon I will

retire from my job and I will die without fulfilling my needs because flack money." 300 EC per month14: "My v) A carpenter who worked in a factory only earned

job is not interesting for I am not well paid." Worse than these is the situation of a watchman, aged 52, and having 10 vi) The watchman himself would children. An investigator made the following observations:

rather prefer to remain jobless than keep on sleeping outside without a good salary. It is

due to pressure from his wife that he keeps on working for very little money. Old as he is

(says his wife), he would not get a new job ([he quits the old one and thus the whole

family risks leading a miserable life.

14 Franc-Congo: Congolese money. 13

In brie t the salary is not enough to satisfy the needs of the people and for this reason, many have now embraced the "informal sector" to complement their job.

An overview of the major "informal activities" needs to be given:

For the wife: During our research in Kinshasa, we found that women are conscious of being responsible for feeding their children. However, this aim cannot be achieved because they are not financially able. Even the women whose husbands work are conscious of the fact that the salaries of their husbands are very little and cannot cover the daily expenses. That is why a lot of women undertake trade activities. For most families,

getting the capital (finance) to maintain business is not a simple task. We observed some

concrete cases of women who could not undertake a business because they lacked capital.

Mr. Vincent works in a workshop and earns very little money, 800 F.C. per

month. His wife is willing to start a business but cannot afford the capital. Mrs. Patrick

does not work. She cannot afford trading like the other women do because she lacks

money. Her husband Patrick works but gets very little money: 600 F.C. As soon as he

gets his salary, he gives 200 to his wife so that she buys food, 350 is used for paying the

rent, 50 is used for transport. The money is finished in one day 15.

This is how women carry out their small trade activities: When the husband gets

the salary, he gives it to his wife who will utilize it by buying some goods in bulk and

then selling them later. The profit is used for daily food while the capital remains to carry

on the trade. Market trading is the most common. This, at times, generates quarrels among

spouses: "My wife used to sell rice at the market. One day I surprised her in a bar

15 These are imaginary names. 14

drinking with a man. Since then I told her not to go anymore to the market. Anyway, I

will try once more to encourage her to go on with her trade activity. If she continues

misbehaving, I will send her back to her parents." Some husbands who have jobs also undertake trade activities to For the Husband: have some more money. They do this after their normal jobs or they give this

responsibility to their relatives: "Mr. X realizes that his family is starving. To try and

cope with the situation, he decides to take up trade activities. After his job, he buys some

meat, which he gives to his wife. The latter will cook it and sell it at the market. The

benefits are used for daily bread but the capital is not used.

Another extra-salary source of income is fraud. A large number of workers

misappropriate the common good for their own interests. Salaries being insufficient, they

steal and justify this as a means of survival. A medical doctor confessed during our

enquiry; "For me life is quite good because I am employed in a hospital and I steal

medicines and then sell them in the city." Another confession from a worker: "We always plan with the watchman who in

fact takes out whatever goods I want to steal. After selling the goods, I offer some money

to the watchman. I am not the only one neither the first nor the last to act like this. All the

workers here steal when possible. The reason for acting like this is poverty and our salary

is low." The misuse of authority is commonplace as a means of getting one's daily food. A

soldier: "We soldiers are not well paid. My wife does not work. This is what I do in order

to survive. When we check the drivers' documents, we request all to present their

documents. Most of these drivers have false documents or incomplete ones and at times

for valid reasons. However, as soon as the drivers are caught in such conditions, whatever

X 15 the reasons, we have to fine them a huge sum of money that will help us to survive. All these are expressions of poverty. 2.2 SITUATION OF THE POOR

a) FOOD GAP AND NUTRITION: Poor citizens in Kinshasa are not able to

feed themselves adequately. Diets have suffered tremendously, and not just in terms of

protein intake, but often even in terms of calories, so that people are not just

malnourished but undernourished. Fifty per cent of wage earners cannot buy the

minimum amount of food needed for a family of five.

Mbuyi, on this question, reports: A survey of 100 households in Kinshasa found that as prices rose, poor families stopped buying meat, chicken, fish and bread. Most families reduced from two to one meal per day due to lack of money.I6

This practice consisting of taking only one meal a day is called, in idiomatic terms "gong

unique".11 To try and cope with the situation, some perform "odd jobs" for money to buy

food: begging, stealing and dropping into other homes during times for meal. Others just

Under-nutrition has its effects, particularly for feed themselves on "May ya lobo".'s

children.

b) LACK OF TRANSPORT: Kinshasa is an immense city but there is a

shortage of public transport. Recently, a journalist wrote an article in a newspaper and the

was Les transports a Kinshasa: un calvaire (Transport in Kinshasa: a title of the article means that the question of public transport is a great preoccupation in calvary). 'This

Mbuyi, K, African Cities in Crisis: Managing Rapid Urban Growth In It. Siren and R.R. White, eds., Westview, Boulder, Colo., 1993, p148.

17 A French expression, literally translated as "Unique hour" (For meal) IS A Lingala expression for "water mixed with sugar"

19 Quotidian Elinm, Kinshasa, Thursday 23 July 2001. I6

Kinshasa today. Vehicles are always overloaded and break down easily as a consequence

of overloading. People do not have the means to take the vehicles for service.

Recently, hundreds of vehicles could not move because fuel became very

expensive. Citizens wait for long hours at the bus stops before getting transport. Those

going to work usually spend the whole morning or the whole afternoon waiting. They

reach their work place very late. At times, some do not even go to work because of lack

of transport, especially when it rains.

A good number of people live in the areas inaccessible to vehicles. Consequently

people walk. Everyday, parents are grieved to see how their children come back from

school, very tired and late at night. One may wonder whether these children will still

have the strength to do their homework. Workers are not an exception: they complain of

reaching their work place very exhausted because of long hours of walking.

It is every day that the price for transport increases-

Year: 1999 2000 2001 2002

Price: 20 F.0 50 F.0 100 F.0 150 F.0

Needless to say how difficult it is to get into a bus. In fact, too many people wait for

buses, which are not easy to get. As soon as a vehicle stops, all the waiting people rush

into the vehicle. They push and crush each other. It is at this time that thieves steal.

c) WATER SUPPLY: Inadequate water supply creates headaches for the people

of Kinshasa. A few individuals who are financially stable get water from Kinshasa State

Water Corporation, which is a government service for distributing water. The middle

class use boreholes or wells. However, in the poor urban areas such as ICimbanseke and

Kinsulca. the water supply is inadequate. No government service has yet been set up. Poor

people thus have no alternative but to wait for the rain and store a large quantity of water

sic 17

11 until the next rain. Others fetch water, take a bath and do the washing in the nearby

streams.

d) ELECTRICITY: Citizens should not have difficulties regarding electricity. The "Inga Barrage" is enough to provide the whole country with electricity, but there is

bad will from the National Electric Power Authority.

Some zones are blessed with electricity; others still have no access to it. Several

industrial establishments use their own generators, which are not easy to get, being

expensive. As for the poorest, they use candles or lanterns.

e) INADEQUATE HEALTH CARE: It is hard to get access to medical treatment. In fact, hospitals and maternities can be found, but most of these medical

centers are private and function without any help from the government. Consequently,

they are expensive and the quality of treatment is poor. Of 6 nurses in a hospital, only 3

may be qualified or at least claim to be qualified. These hospitals provide poor medicines.

The majority of the population has resorted to traditional medical treatment, the modern

being too expensive. Others have recourse to witch doctors who have all kinds of medical

herbs in order to treat and cure the patients. We have observed some concrete examples

of the places where medicinal plants are sold are the Bayaka market (Ngiri-ngiri) and

Gambela market (ICasa-Vubu). 0 LACK OF EDUCATIONAL FACILITIES: A common Congolese

This expresses a fundamental saying goes: Kobota elengi, kasi kobokolo mpasi.2°

difficulty in Kinshasa and in the D.R.0 at large.

Poor parents cannot afford the education of their children. Professors and teachers

are underpaid. It is hard to get transportation for school. Classroom conditions leave a lot

20 It is a joy to procreate (children) but it is difficult to educate the children. 18 to be desired: there is no proper ventilation, nor tables, chairs and books. There is a high school dropout rate because of the lack of financial means to pay for school fees.

g) INADEQUATE HOUSING AND HOMELESSNESS: The problem of housing is urgent and complex, because on the one hand we see a great majority of people without shelter or without adequate shelter, while on the other hand a very small

minority is living in luxurious houses. A quick look at Kinshasa tells us that a lot of citizens spend nights outside, in

public places such as verandas, balconies, grounds for sports, etc. Others just spend their

time in the bars or in funeral celebrations because they have no houses. Many others are

not able to afford a piece of land and are obliged to build small houses illegally along

rivers and streams. Even if they can afford buying land, they are not able to build an

adequate shelter because they are not financially stable. So, they have to build small

houses where hundreds of people will be living.

Such housing is usually poorly structured, congested and temporary, largely

unsanitary, unplanned, and over crowded. Roofs are made of rusty corrugated iron sheets,

usually old and leaking. The rooms are generally poorly ventilated. Those living in the

poorest zones such as Maluku, Kinsuka and ICingasani, have their house walls made of

wattle and mud. Some houses do not have doors. For privacy between the bedroom and

the rest of the house, the rooms are partitioned with curtains. Environmental sanitation is

even worse: poor families have no access to toilets, especially those families living at the

peripheries. They are therefore left with the choice of using the open spaces between their

houses to ease themselves. Many of the households have no bathing facilities, and bathe

within their rooms or compounds. Turner informs us:

Housing problems in Kinshasa are a result of high rates of urban growth; a lag in the development of the urban infrastructure that supports housing 19

development; the low purchasing power of the majority of urban households; and a lack of appropriate building standards owing to restrictive building bylaws.21

The lack of adequate housing has ethical consequences and we will analyze them later.

23 FACTORS LEADING TO POVERTY

The factors contributing to poverty in Kinshasa are many. In this section we will deal with the major ones, that is, internal factors and external factors. Note that these factors concern not only Kinshasa but also the whole country.

A) Internal factors: Irresponsibility and lack of good management: many sectors of the government have declined because of the lack of good management. Some people are irresponsible and so do not take care of the government properties.

Governance has become, for the Congolese leaders, a business and investment for

profit. They view their work as a profitable game rather than a service. Leaders as well as

some middle group behave as though they are accountable to no one. A concrete example

is that of the late president Mobutu who, according to 'Lords of Poverty', owns fifty-one

Mercedes-Benz motor cars, eleven chateaux in Belgium and France and a beachside villa

on the Costa del so122 this wealth is estimated at about 5 or 6 billion US Dollars, more than enough to pay back the entire foreign debt of Congo and to ensure the education and

health care of some millions of non-immunized children.

WARS AND PLUNDERS: This derives from the above. People fight for power

in order to become rich. The civil war of 1960-1965 provoked a massive influx of people

who considered the city a safer place than the rural areas where bandits were roaming and

no law could be enforced. Since that time, the number of jobs in the formal sector has

steadily decreased. This led to poverty. The 1997, war between Kabila and Mobutu

Turner John, Barriers and Channels for Housing Development in Modernizing Countries, Journal of the 21 American Institute of Planners, 33(3), pp167-181. ed., (London: Mandarin Paper Backs, 1991), p64. 22 Graham Hancock, Lords of Poverty T'd 20 armies contributed to poverty in Congo, as most of the productive services and national properties were destroyed.

Lack of Capital and Low technology: Congo is facing a problem of lack of fund to run different sectors within the country. This problem increased after the Kinshasa

Declaration when all the major means of production were put under the government. The investors withdrew from these sectors, which then collapsed because the government failed to run them. This problem has made production low and has resulted in a chronic lack of foodstuffs, even basic ones, in the market.

Lack of skills and Laziness: As stated earlier, Congo is rich in mineral and natural resources. Unfortunately, people often do not put their efforts into work because of laziness.

B) EXTERNAL EXPLOITATION: Congo is exploited by the developed countries who are controlling the world market. Congolese sell their products at a low price. Foreign countries and international organizations often control internal policy decisions.

2.4 CONSEQUENCES OF POVERTY

a) HIV/AIDS: As many of the African cities, Kinshasa is also affected by

HIV/AIDS. There are two main reasons, among others, for the overspreading of AIDS.

First, the lack of health facilities in rural areas forces the victims of AIDS to go to

Kinshasa for medical treatment. Second, poverty leads many young ladies into prostitution in order to survive. As soon as it becomes dark in Kinshasa young ladies walk on the streets looking for men. In Kinshasa prostitutes are referred to as

"Londonians" by allusion to London prostitutes who also do the same. In brief, the major causes of the over spreading of AIDS are poverty and unemployment. 21

b) Crime: Another ethical consequence of poverty is the increase of crime: stealing, killing, drug trafficking.. .People do all these to get the means for survival.

c) Crisis in family life: Poverty also has a lot of negative consequences on family

life. As the family cannot afford a good house, children must be affected physically,

intellectually or morally; and parents are unable to live freely their conjugal love. We

interviewed some families about their houses and the following is what they reported:23

Family 'A' lives in Matonge (Kinshasa). They have seven children, four boys and

three girls. Their house is too small, with only two small rooms and a narrow sitting

room. The boys sleep in the sitting room and the girls sleep in one of the two bedrooms

while the other one is for the parents. The house has no doors and they use curtains to

separate the rooms

d) Crisis of faith: The above description of poverty as manifested in the lack of

food, inadequate housing, poor living conditions, etc, leads a lot of people to a crisis of

faith. Because faith no longer provides the people with the answers to their questions, the

tendency of many people is to move from one religion to another. It is therefore a

challenge to the Church of Kinshasa. The Church, in its mission of liberating people,

should focus her attention not only on the soul but also on the body indeed all the aspects

of human life. We will develop this in chapter three.

CONCLUSION

The second chapter has been concerned with the description of poverty in its

various manifestations in Kinshasa. Our findings from this description reveal to us that

poverty in Kinshasa is a complex reality: inadequate access to food, and health care

facilities; lack of educational facilities and transportation, as well as poor infrastructure

and inadequate housing. We have analyzed the factors that contribute to poverty in

23 For the sake of privacy, the names are not given. 22

Kinshasa. Some of these were identified as irresponsibility and lack of good

management, wars and plunders, lack of capital and low technology, lack of skills and

laziness and external exploitation. We also described the ethical consequences of overpopulation and of poverty in

general and we mentioned, unemployment, increase of HIV/AIDS, crime, crisis in family

life and the crisis of faith. We found that poverty can be an obstacle for people to unite

themselves with God and therefore we highlighted the danger that our preaching,

theology or faith, may become useless vis-à-vis the people's daily life.

), In the next chapter we will show how, in the whole history of salvation, God has

always liberated and continues to liberate his people from poverty. This will help us to

state in the fourth chapter that the Church in Congo (Kinshasa) being the extension of

Jesus, who came to liberate the poor, must carry out this same mission. 23

CHAPTER THREE

POVERTY IN SCRIPTURES AND IN THE CHURCH

TRADITION/MAGISTERIIJM

3.0 INTRODUCTION

In the previous chapter, we have tried to describe poverty and its various

manifestations in Kinshasa. In this chapter, we want to show that God, through the

prophets and through Jesus Christ, took an option for the poor. He loved them and

protected them. The poor are the chosen ones of God and He always liberates them

not only in the interior of the heart but also in all aspects of life.

In the Old Testament the prophets protested against those who mistreated the

poor. In the New Testament, Jesus' ministry, especially in Luke's gospel, concerns

itself very much with the poor. Throughout the three years of his ministry, Jesus did

not only preach to all, including the poor, but also acted in favor of the latter. The

Popes, in the tradition of the Church's social teaching, have also contributed in their

teaching on poverty alleviation. This will be elaborated upon later.

The thesis of this chapter will help us in the fourth chapter to state in brief how

the State together with the Church must continue to show concern for the poor

integrally just as Jesus himself did.

3.1.1 POVERTY IN THE OLD TESTAMENT

In the Old Testament, "the poor" were understood as the materially impoverished people. This can be seen from the book of Job (24:1-12) where the word "poor" generally designates persons lacking the necessities of life such as clothing, shelter, food, dignity, freedom, employment, land, health and honor.

It is in this context that Dunn writes: 24

In the agricultural economies of the ancient near east, ownership of land was the basis of economic security.24

Poverty was then understood as the result of factors such as bad harvest caused by natural disasters, habitual bad management and idleness, malpractice by powerful neighbors, or being trapped in a cycle of debt, enemy invasion and confiscation.

In the same line, Perdue distinguishes 3 important terms for the poor in the Hebrew bible.

The first are Ebyon, that is, the people who are destitute and without the means to survive apart from charity. The second is dal, that is, those who have lost their social status and prosperity. The third category is ani that is those who are victims of oppression.2

3.1.2 PERIODS OF DEVELOPMENT IN THE OLD TESTAMENT

UNDERSTANDING OF POVERTY

We can identify three different periods of development of understanding poverty

in the Old Testament.

a) The first period: In the first period poverty was seen as a punishment from

God, and possessions as blessings (cf. Job and Psalms 112:1-3 respectively).

From the book of Genesis the Israelites learnt that every material thing in the

world was good, contrary to the opinions of the neighbouring kingdoms. Their

experience of misery while captive in Egypt certainly deepened their dependence on

Yahweh, and saw them through the Sinai pact with Yahweh upon their deliverance.

When they were faithful Yahweh blessed them with abundance (cf. Jacob's blessings in

Gen 49). Yahweh's basic promise to the Israelites was a land flowing with milk and

honey.

B) The second period: The second period occurred in the promised land of Canaan where the Israelites tried to balance fidelity to God with material abundance:

24 James D.G.Dunn, Jesus call to Discipleship, (New York: Cambridge University Press, 1992), pp36-38. 25 Leo G. Perdue et al.,Families in Ancient Israel (Kentucky: Westminster John Knox Press,1997), p201. 25

Remove from me falsehood and lying; give me neither poverty nor riches, lest I be poor and steal, and profane the name of my God (Proverbs 30:8-9) Wealth brings many new friends, but a poor man is deserted by his friends (Proverbs 19:4).

C) THE THIRD PERIOD: The third period is to be found in the prophecy of second Isaiah. The "suffering servant" will not only be a poor man but also the outcast of

the people. Material poverty also meant economic and political powerlessness. The poor

were oppressed and helpless in the face of human oppression. What they could hope for

was nothing but that the wealthy would not take advantage of their vulnerability,

particularly by using their wealth to corrupt the administration of the government and

jeopardize the process of justice. They could therefore rely on nobody except God, as we

will now see in the book of Psalms.

3.1.3 THE POOR IN THE BOOK OF PSALMS

God alone was the defender of the poor. Boff and Pixley have rightly observed

that: Many of the psalms are petitions of those in need who turn to the temple seeking deliverance from their troubles.26

Gradually, a particular spirituality of the poor developed in the Psalms, as may be seen in

Psalm 131:

Lord, my heart is not proud; Nor are my eyes haughty. I do not busy myself with great matters, With things too sublime for me. Rather, I have stilled my soul, Hushed it like a weaned child Like a weaned child on its mother's lap, So is my soul within me. Israel, hope in the LORD, Now and forever.

26 Clodovis Boil and George V. Pixley, The Bible, the Church and the Poor, (New York: Orbis Books, 1989), p44. 26

In the book of psalms poverty acquired a religious sense and did not mean just a physical

deprivation, but a right to the love of God. Here, a poor person had an internal disposition

of a humble, good, simple and peaceful person. Yahweh is therefore seen as the protector

of the weak and the unprotected, the one who protects those known to be without anyone,

especially the strangers, the poor, the widows and the orphans.

3.1.4 AMOS

In Israel, the laws of social justice were not always obeyed. Many poor people

were mistreated. Thus the prophets spoke out to defend the poor and those who were

unjustly persecuted. Amos is one of the prophets who spoke against the rich who

exploited the poor, and the most severe in his condemnation of Israel. He was strong in

his assertion that Yahweh, the God of Israel, protected the poor, and that one day would

bring them justice:

Thus says the Lord For three transgressions of Israel, and for four, I will not revoke the punishment; because they sell the righteous for silver, and the needy for a pair of shoes. They then trample the head of the poor into the dust of the earth, and turn aside the way of the afflicted (Amos 2: 6 - 7).

As Amos' preaching was concerned with social injustices, he denounced every abuse.

Speaking to the rich women of Israel, he denounced:

Hear this word, you cows of Bashan, who are in the mountain of Samaria, who oppress the poor, who crush the needy, who say to their husbands, "bring, that we may drink!" The Lord God has sworn by his holiness that, behold, the days are coming upon you, when they shall take you away with hooks, even the last of you with fishhooks (Amos 4: 1 - 2).

ler 27

A SUMMARY OF THE OLD TESTAMENT CONCEPT OF

POVERTY

The concept of poverty changed as we have seen in the different periods of its development. Rather than meaning only misery, frustration and deprivation, it took on a new importance, which indicated spiritual riches.

The people in the Old Testament accepted poverty imposed by circumstances, that is, the unavoidable will of Yahweh. However, this concept did not include the notion of voluntary poverty. In the New Testament, poverty took on a religious meaning. We will develop in the next section how Jesus tells the poor that God is available even in the

experience of poverty. 3.2 POVERTY IN THE NEW TESTAMENT

3.2.1. Change in meaning of the "poor"

Jesus changes the meaning of the possessions promised to those who trust in God,

from the possession of the kingdom of earth to that of the kingdom of heaven. By his

very person, he brings about a new age. He is among the poorest (Luke 2:7; Mt. 8:20),

ultimately on the cross (Mt.27: 36).

The change in meaning is also seen in Jesus' life, preaching, death and

resurrection. He also chose some of his disciples from among those who were poor in

Israel. They were poor first because they belonged to the lower class in the society.

Secondly, they were poor in the heart, that is, they trusted in God. These elements prove

that the poor are the privileged heirs of the new kingdom. 28

3.2.2. Jesus' option for the poor

In the New Testament, Jesus' ministry, especially as rendered by Luke, concerns itself

very much with the poor: The spirit of the lord has been given to me: for he has anointed me. He has sent me to bring the good news to the poor, to proclaim liberty to captives; and to the blind new sight; to set the down trodden free, to proclaim the Lord's year offavor (Luke 4:16-18).

According to Matthew too, the sign of the Messianic era is that the good news is given to

the needy and the poor (11:1-5). Throughout his nearly three years of ministry, Jesus did

not only preach to all, including the poor, but he also acted in favor of the latter. What

makes Jesus' theological vision different from that of the Pharisees, is that he was not

legalistic like them, but human. Jesus healed the sick and accepted sinners to associate

with him (Luke 7:36-50). In order to enter God's kingdom, one must have an attitude of a

poor person (Mt 5:3). Jesus himself lived as a poor person and became one of them (Mt

25). His identification as a "carpenter" (Mk.6: 3) in a small town of Galilee may provide

us with more knowledge of the situation of poverty in his day. Hanks suggests that:

Probably neither Jesus nor his first disciples were professed beggars, yet they shared the desperate situation of the many of their country folk particularly in Galilee, barely avoiding utter poverty.27

Jesus healed the man with a crippled hand on the Sabbath, despite the proscription not to

work on the Sabbath. Jesus did not preach verbally on healing to the crippled man: he

healed him. Jesus' action is a liberating gospel, which restores wholesomeness, especially to the sinner, the poor and the suffering28.

Jesus' correct vision of religion contradicted that of the Pharisees.

Thomas D. Hanks, "Poor, Poverty", In: David N. Freedman (ed.), The Anchor Bible Dictionary, Vol.5. 27 (New York: Doubleday, 1992), p416. De santa Ana, J., Towards a Church of the Poor (Geneva: World Council of Churches), 1979, p.119. 28 1-• 29

3.2.3 LUKE

Luke's gospel may be said to be addressed to the poor. It is a reversal of the status quo of the social order that claimed that the kingdom belonged to the rich people, not to the poor. Jesus' preaching is the opposite of the common idea: how blessed are you poor

(6: 20a). The opposite strain is also included: But alas for you who are rich (6: 34a).

There is no softening of words in Luke's account.

BAD INTERPRETATION OF LUKE 6: 34a

In relation to what we have just said above, the text "How blessed are you poor"

(Luke 6:34a), when literally understood, may encourage some Christians to place their

welfare in the hands of the ever generous Lord, and consequently to neglect their

responsibility to promote economic development. Other Christians may even think that

Jesus condemned wealth. These are poor interpretations of the Word of God

CORRECT INTERPRETATION OF LUKE 6: 34a

In reality, what this text (Luke 6: 34a) is intended to convey is caution against

greed or excessive obsession with material riches, which can prevent us from totally

loving God and our neighbors. There should be a balanced concern between material and

spiritual values. Christians must seek to restore the necessary balance. Gelin gives us a

very good and balanced interpretation when he writes:

What Jesus condemned is not wealth as such. He himself had rich friends (Luke 8: 2-3; 19:1-10; in. 12: 5) and was accustomed to social amenities (in. 2: 1-11)29.

3.2.4 MATTHEW

Matthew however, contrary to Luke, chose the sentence from its more original

form to fit the middle class community that he was addressing. But even in this version,

29 Albert Gelin. The Poor of Yahweh (Minnesota: The liturgical Press, 1964), p.p.102-103. 30

the truth is still clear"poor in spirit" refers to living without a need for one's own

righteousness. It is an inner emptiness that still points to the kingdom of God.

3.2.5. PERPETUAL PRESENCE OF THE POOR?

In the same way as above, other misinterpretations arise from texts such as Mt.26:

1, and Jn.12: 8 where people justify the perpetual presence of the poor: "you will always

have the poor with you". People tend to manipulate the text in order to legitimize non-

involvement on the behalf of the poor.

In reality, we should look at this phrase in the light of Jesus' general teaching on ilk social poverty. First, is that the kingdom of God that Jesus preaches means, to the poor suffering people, their complete liberation. Second, the consistent idea that is found

throughout the New Testament is the affirmation of the imminent dignity of the poor who

become the images of Christ (Mt.25. 34 - 40).

In his spirituality of the Beatitudes, Grosby says that:

The point of the pericope has nothing to do with the poor at all. The purpose of the text is to honor those who shared their resources with the poor.3°

He warns against manipulating the text so that it becomes an ideological reinforcement of

the social arrangements of injustice that keep the poor in misery.

3.2.6. OTHER NEW TESTAMENT TEXTS

Acts put great emphasis on the goods of the community: owning things in

common (2: 44-45; 4: 36-37). Paul organizes a collection for the poor of Jerusalem and

tells the Corinthians that it is the measure of the genuineness of their love (2 Cor.8: 8).

Paul's general attitude to poverty is manifested by the radical equality he demands in

their love for one another and for God (agape) (1 Cor.10). For James, the poor are the

3° Michael H. Crosby, Spirituality of the Beatitudes: Matthew's Challenge for First World Christians (New York: Orbis Books, 1980), p.p.55-56. 31 chosen ones. The rich, whether in the Church or outside it, are condemned (Js. 2: 5-7). In the Book of Revelation the difference between rich and poor indicates how little the

Churches lived according to the mind of Christ (Rev.2: 9; 3: 17).

3.3 THE TRADITION OF THE CHURCH'S SOCIAL THEACHING

3.3.1 Pope Leo XIII, Rerum Novarum (15 may, 1891). In the 1880's there emerged two major ideologies: socialism and liberal capitalism.

The two ideologies were very extremist in their views. So, the Catholic social teaching

was born with a balanced position, taking an intermediary position between exaggerated

liberal capitalism and absolute socialism. It was this progressive social thought which

Leo XIII summarized in his encyclical, `Rerum Novarum'. This was a very significant

move of the Church towards the side of the poor.

The encyclical begins by taking note of the prevailing situations:

The vast expansion and industrial pursuits and marvelous discoveries of Science; the changed relations between masters and workmen; the enormous fortunes of a few individuals, and the utter poverty of the masses; the increased self- reliance and the closer mutual combination of the working classes; and also finally, the prevailing moral degeneracy.31

Against the above, Pope Leo taught that:

Some opportune remedy must be found quickly for the misery and wretchedness pressing so urgently on the majority of the working- class. (Rerum Novarum 2).

Leo XIII was deeply moved by the conditions of the urban proletariat. He protested

against the harsh conditions which industrial workers had to endure:

Against the socialists the encyclical insisted on private property as a natural right and asserted that the family is the primary unit of the society, prior to the state, and it also rejected class warfare as an inevitable necessity. Against the liberal capitalist, it

31 Pope Leo X111, Rerum Novarum 1. 32

upheld the need for some state intervention to safeguard the spiritual and material interests of the worker.32

Dwyer also confirms the encyclical's rejection of liberal capitalism:

Leo's rejection of a fundamental argument of economic liberalism was equally strong. If the contracting parties are too unequal, consent alone does not suffice to guarantee the justice of their argument.33

As we can see, the encyclical remained largely at the level of exhorting the rich to justice. It asserted the right of the worker to a just wage, hence:

When market forces oblige workers to accept less than what is due, he is made the victim offorce and injustice (Rertun Novarum 34).

Pope Leo's ideas were confirmed and developed in `Quailragesimo' (1931) by Pope Pius

XI and in toctogesima Adveniens' of Pope Paul VI (1971).

3.3.2 Pius XPs Quadragesimo Anno.

The Popes have continued to issue encyclicals on social problems. In 1931, Pius XI wrote his encyclical `Quadragesimo Anno', to mark the anniversaries of `Rerum

Novarum'. Totalitarianism grew even higher in his time. Against this Pius XI denounced:

Towards the close of the nineteenth century, the new kind of economic life that had arisen and the new developments of industry had gone to the point in most countries that the society was clearly becoming divided more and more into two classes. One class, very small in number, was enjoying all the advantages which modern inventions so abundantly provided; the other, embracing a multitude of working people, oppressed by wretched poverty, was vainly seeking escape from the straits wherein it stood. (QA. 3)

There was an increase in the number of poor industrial workers in the less developed

countries. There was also widespread unemployment at the time the encyclical was

written:

32 Tom Curran, O.C.D. Tangaza College, Class notes on Church History, Modern Period 1995, p. 25. 33 Judith A. Dwyer(ed), The New Dictionary of Catholic Social Thought. (Minnesota: The Liturgical Press, 1994), p772. 33

For everyone knows that an excessive lowering of wages, or their increase beyond due measures, causes unemployment. (QA 74)

Pope Pius XI wanted to ensure that the Church's social teaching was fully up to date and relevant to the actual situation of the time:

Since in the course of these same years, certain doubts have arisen concerning either the correct meaning of Leo's encyclical or conclusions to be deduced therefrom, which doubts in turn have even among Catholics given rise to controversy that are not always peaceful... we most gladly seize this fitting occasion... to answer, so far as in us lies, these doubts and these demands of the present day (QA 40).

This encyclical has the same sense of moral outrage at the suffering of the poor as may be

found in 'Return Novarum'. It also has the same criticism of the economic liberalism that

had caused that suffering (QA 112, 117-120). Pius XI went beyond moral exhortation and

demanded both a reform of social institutions and the improvement of conduct:

What we have taught about the reconstruction and perfection of social order can surely in no way be brought to realization without reform of morality... (QA 97).

In brief, Pius XI helped bring the Church to a better understanding of the prophetic role it

is called to play in the society within the scope of the Church's option for the poor.

3.3.3 JOHN XXIII, Pacem in Tent and Mater et Magistra

Pope John XXIII celebrated the 70th anniversary of 'Rerum Novarum' by issuing

the encyclical `Mater et Magistra' (1961), in which he briefly reviewed the important

advances that were made by Leo XIII and Pius XII.

This Pope asserted that it was not enough for the Church to bring about important

developments to themes of wages for work done, economic structures and other social

matters. He pointed out the need for the Church to adopt new ways of handling them,

such as extending its teaching to new and broader areas: 34

The progress of events and of time has made it increasingly evident that the relationships between workers and management in productive enterprises must be readjusted according to norms of justice and charity. But the same is also true systems whereby various types of economic activities and the differently endowed regions within a country ought to be linked together (Mater et Magistra 122).

In order that the Church's teaching be extended to new and broader areas, it was important that human rights be respected. That is why, from some sections of the encyclical tacem in Terris' (1963), the Pope seems to have had in mind some actual situations where the rights of some were the main obstacles to the exercise of the rights of others, especially of the poor. He warns:

The common good requires that civil authorities maintain a careful balance between co-coordinating and protecting the rights of the citizens on one hand, and promoting them on the other. It should not happen that certain individuals or special groups derive advantage from the fact that their rights are received preferential protection. (Pacem in Terris 65)

3.3.4 PAUL VI, Populorum Progressio

Paul VI also made notable pronouncement about social issues. topulorum

Progessio' focused attention on the problems of the undeveloped countries and reminded the wealthier countries of their responsibilities in alleviating their poverty. These papal teachings are noteworthy for their increasingly critical attitude to capitalism, the increasing tendencies to limit the right of private property in the light of its social function, their concern with the causes of poverty.34

3.3.5 THE SECOND VATICAN COUNCIL "Gaudium et Spes" 7 Dec 1965.

`Graudium et Spes' articles 69-71 deal with property. The beginning of this article stales the purpose of earthly goods, the fact that they are intended for humankind, not for

individual human beings:

34 Tom Curran O.C.D. Tangaza College, Class Notes, p. 18. 35

God destined the earth and all it contains for all men and all peoples so that all created things would be shared fairly by all mankind under the guidance of justice tempered by charity (G.S 69).

The council also gave to the poor the right to receive from the rich in cases of necessity:

When a person is in extreme necessity he has the right to supply himself with what he needs out of the riches of others (G.S 69).

In brief, the document is urging us to help those in need.

3.3.6 JOHN PAUL 11, Sollicitudo Rei Socialis (On social concern) 1997 and

Centismus Annus

In this encyclical, the Pope describes the phenomenon of poverty and calls upon the need for solidarity to reduce dire poverty.

In the centenary encyclical tentismus Atums' he highlights and reaffirms the teaching

of `Rerum Novarum'. He points out some ways in which it pioneered a new approach and

its enduring value: fundamental human rights (CA 6); the right to proper working

conditions (CA 7) and to a just wage (CA8).

CONCLUSION

We divided the chapter in three main parts. The first dealt with poverty in the Old

Testament and the second, dealt with poverty in the New Testament. In the third part we

analyzed how the Magisterium has handled the various social issues such as poverty.

In our scriptural analysis we found that there were stages of preparatory

understanding of poverty from the Old Testament. Poverty was understood as punishment

and curse. Gradually poverty took a religious cast, the understanding developing to

recognize the powerlessness of the poor and hence their ultimate reliance on God.

In the New Testament the understanding of the poor has changed. In Jesus's

preaching and his person, the poor are a privileged group of people, for the Kingdom of 36

V. God comes through them. Jesus proclaims the Reign of God not only in the interior of the

heart but also in all aspects of life. Evangelical poverty means living without a need for

one's own righteousness. It is an emptiness that points to the Kingdom of God.

In looking at the Church's teaching on social matters we found that it roots its

option for the poor in its option for Christ. We looked at various encyclicals that dealt

with poverty, from Leo XIII's `Rerum Novarum' to the present time with the concerns of

John Paul II. From these theological reflections we will show in the next chapter that the s„ Church in general, and the local Church of Kinshasa in particular, being the living

extension of Jesus, must carry out this mission of integral liberation. 37

CHAPTER FOUR:

INTEGRAL ROLE OF THE CHURCH IN REDUCING POVERTY IN

KINSHASA

4.0. INTRODUCTION

After analyzing poverty in scriptures and in the Church tradition and

Magisterium, we are now able to affirm that God's plan of salvation and liberation also includes liberation from poverty, and that Jesus came to liberate the poor from their poverty. The Church is the living extension of Jesus in time and space. Jesus, who came to liberate the poor, asks his apostles in every age to do the same, and we have seen how

Church tradition tried to carry out this mission.

In the first chapter we described how poverty is manifested in Kinshasa. This fourth chapter analyzes the integral role played by the local Church in alleviating poverty.

We shall show what the Christian Church is doing today to reduce poverty. It then analyzes what she has failed to do and fatally suggests some ways and means to use in

liberating the poor. In other words, the paper gives an evaluation of the role of the local

Church in Kinshasa what she has always done to reduce poverty and what is still to be

done (our recommendations). For a better understanding, a clarification of terms is

important.

4.1. CLARIFICATION OF TERMS

4.1.1. Church

We wish to make it clear that when we speak of the Church, we mean all the

baptized people, the followers of Christ, the New People of God.35 Therefore, we are not

35 Dogmatic Constitution on the Church (Lumen Gentium) 1965, Nos 9-17 38 speaking only about the institutional Church, though at times, it may be so, depending on the context.

4.1.2. Integral role of the Church

A human being is a whole. As such, all aspects that comprise the human person should be given attention, that is the physical (physiological), spiritual, cultural, social, political, etc. The church must give attention to the eschatological dimension of the soul

without neglecting the body, which is also important. As the saying goes, Wens Sama in

copore sano', there is a need to promote the absolute importance of both body and soul.

Pope Paul VI, in his 1967 Encyclical Letter, puts it as the growth of each person and the

whole person.36 The Church, being a community of Jesus' disciples, has the mission of bearing

witness to the total liberation of the human person. The Church must not emphasize some

aspects of the human being and neglect others. The beautiful reflections of O'Briens on

the Church include: the Church's socio-cultural shape, evangelical mission,

organizational influence and its mystical permanence.37 In brief; we may say that the

mission of the Church is one to the world and for the world.

The Church in Kinshasa has an integral role to play in reducing poverty. In view

especially of the illiteracy, hunger, deterioration and collapse of social services, diseases,

unemployment, and the general appalling human misery, we may ask a question: has the

Church had a transforming impact on the situation of poverty in Kinshasa? The answer is

given in this section in an evaluation-recommendation.

Since the role of the Church in reducing poverty is complex, it is very difficult to

make a synthesis. Therefore, we will consider only some major aspects.

36 Paul VI, Populorum Prouressio, n° 14.

37 0' Brim. J., Seeds of a New Church (Dublin: Columba Press, 1994), p.13. 39

4.2. THE ROLE OF THE CHURCH IN PROMOTING SOCIAL SERVICES

By social services we mean organized systems of labor and material aids used to supply the needs of the public: medical or health service, education and transportation, etc. The mission of the Church is one to the world and for the world, a world, in the words of Paul VI, that is marked by the sinful marginalization of peoples: famine and diseases, etc. The Church is called to deal with urgent physical needs such as food, clothing, shelter, health, etc.

4.2.1. HEALTH

What the Church has done: The archdiocese of Kinshasa has done a good job regarding health care. The archdiocese comprises 500 hospitals and 10 maternities. The very first hospital was established in 1980 in Kingasani zone. The second was set up in 1982 in

Kikimi and the third was instituted, again in 1982, in Kimbanseke zone. In 1988, the diocese set up a medical center and a maternity called Liziba lya Bomoi in Kingabwa zone. 16,000 patients were admitted in these hospitals in 1999. In 2000, another hospital was built in Binza zone. A good number of religious women also work in public hospitals provided by the State: Mama Yemo hospital, Ngaliema Clinic, University Clinics and the

Clinic of Makala. The late Cardinal Malula also established an adequate hospital in order

to commemorate the 25th anniversary of his Episcopate. There are also several

dispensaries set up by the Catholics and all these dispensaries are under the care of

religious men and women. All together, there exist 57 medical centers (hospitals,

dispensaries, clinics and maternities) of which 31 belong to the archdiocese. The Catholic

Church, through her hospitals and medical centers, provides 25 per cent of the population 40

with medical supplies, and one quarter of babies are born in the Catholic Church

maternities.

Every year, the Catholic Church in Kinshasa takes care of about 18,000 children,

providing them with physiological needs (milk, medicines...) so that they can grow well.

Thanks to the Catholic Church, about 35,000 children were vaccinated against measles in

1999. Again in this very year, the Catholic Church took care of 2400 victims of

tuberculosis and 950 of diabetes. The Catholic Church also has 12 nutritional centers

established for the purpose of feeding malnourished children.

What the Church needs to do (recommendations)

1. The Church must provide more qualified personnel in the medical field. To do so,

some people should be sent for medical studies.

2. The physically and mentally handicapped people do not yet have special facilities:

some services ought to be set up to take care of these people.

3. About one third of children are not yet vaccinated in 2001, and the consequence is

that children are dying of epidemic diseases. We recommend that all children be

vaccinated as soon as they are six months old. This involves the establishment of

more vaccination centers in various parishes. Ii- 4. Special care needs to be given to the victims of HIV/AIDS.

5. Christians must always visit the sick people, pray with them and give them hope.

These five recommendations must not be regarded as exhaustive. The Church, with the

little means that she has, can do more to help sick people. It is only by getting involved in

the life of the society and transforming it that the local Church will be the sacrament of

the Kingdom of salvation and liberation. By getting involved in the health care of the

people, the Church continues the ministry of Jesus who healed the sick physically and

spiritually: 41

The Church in its ministry to the sick continues the concern that Christ showed for the bodily and spiritual welfare of those who are ill. The ministry is the common responsibility of all Christians, who should visit the sick, remember them in their prayer, and celebrate the sacrament with them.38

4.2.2. EDUCATION

The "Declaration on Christian education" recognizes the universal and unrestricted right of all people to education because it sees this right as based on the personal dignity of human beings:

All men of whatever race, condition or age, in virtue of their dignity as human persons, have an inalienable right to education.39

The school enjoys a special importance among all the educational agencies. As the saying goes, "knowledge is power". Children who receive good education have the ability to master life's practical problems and this is an indubitable criterion for the development of any nation and reduces poverty. Although parents come first in responsibility for the education of their children, they are not the only agencies. The Church also has her educational rights, duties and tasks. This task for the Church consists of carrying out her redemptive work:

For her part Holy Mother Church, in order to fulfil the mandate she received from divine founder to announce the mystery of salvation to all men and to renew all things in Christ, is under an obligation to promote the welfare of the whole life of man, including his life in this world insofar as it is related to his heavenly vocation; she has therefore a part to play in the development and extension of education.°

The Declaration hence proves that the Church's mission is not simply spiritual but

incarnational in essence. The Church must take into account the whole sphere of human

life, including education.

38 Pastoral Care of the Sick, 43.

39 Vatican II, Declaration on Christian Education, Gravissimum Educationis, 28 October, 1965, I; also Pius XII, Radio Message 24 December 1924: AAS 35(1943) pp.I2, 19. 40 Vatican II, Declaration on Christian Education, Gravissimum Educationis, 28 October, 1965, preface. 42

What the Church has done: The Church supervises 174 primary schools (which are public schools) and 18 primary schools (which are private). She also takes care of 62 secondary public schools and 10 secondary private schools. The Church provides land for the building of schools.

What the Church needs to do (recommendations)

The majority of these schools are unfortunately theoretically oriented and puts emphasis on academic education, at the expense of technical education. There is too much imitation of the western type of education system without any contextualization within the needs of the citizens. Most students are able to memorize abstract lessons in order to get marks but cannot repair minor faults in a bicycle.

We recommend therefore, a revision of the educational system that can combine theoretical knowledge with the relevance of experience. Congolese should foster skills, initiative and creativity so that they may work for themselves instead of calling for assistance, which may require financial expense. The knowledge about the mechanism of how a bicycle works, how to mend a puncture and how to produce good quality beans,

maize, etc, can help in reducing poverty. To achieve these aims, the following subjects

should be included in the school curriculum: agriculture, art and craft, sciences, and the

like.

4.3 THE ROLE OF THE CHURCH IN PROVIDING PHYSIOLOGICAL NEEDS

By "physiological needs", we refer especially to food and shelter. In chapter two,

we have seen how citizens in Kinshasa suffer. The church should not remain indifferent

concerning these basic needs. Scripture tells us that Jesus fed the hungry: in Mark 6:30-

44, we see the episode of Jesus' first miracle of the loaves. People were so many that

humanly speaking it was impossible to provide for their food. The reaction of the 43

Si disciples to the hungry crowd in the midst of the inability to provide for basic human

needs was to forget the people and ask them to look after themselves. The disciples

wanted to escape, feeling that they could not even start doing something for the people.

The church too at times does exactly the same as the disciples, and is tempted to escape

rather than offer support to save those in need.

Jesus' attitude is totally different. He allows himself to be touched by the very

physical presence and reality of the people, aware of the fact that it is only by entering

into communion with their condition that there can be a real encounter, a new life

experienced. Jesus' reaction is different from that of the apostles. "He was moved". He

told the apostles who were planning to send them away: "give them something to eat

yourselves". He fed the crowd; they all ate as much as they wanted. The church

continues Jesus' work and ought to "feed the hungry" as Jesus did.

What the church has done: a few religious congregations such as the Sisters of Charity

and the Sisters of Wisdom are involved in helping the needy to get food and shelter. The

charism of the Sisters of Wisdom is to assist the really poor and needy families with food,

clothing and school fees.

The Sisters of Charity run two children's homes and a baby wing, which serve as

a place of safety for children in real need and where no other organization can help.

WHAT THE CHURCH NEEDS TO DO (recommendations)

An African proverb says: "one finger cannot wash the whole body". Only a few

congregations are very involved in helping the poor in their physiological needs.

However rich these religious families can be, they are not able to satisfy the needs of the

needy. Hence, there is an invitation to the other congregations to assist the poor. 44

Poor housing or homelessness is a great obstacle for the economic and social development of the nation. This calls for urgent and adequate solutions, which cannot be found without the involvement of the political leaders and the responsibility of every

Congolese. The Church, being the voice of the voiceless has therefore the task of dialoguing with the political authorities in order to establish a housing policy that can satisfy the citizens.

4.4 THE CHURCH'S ROLE IN RECOVERING KINSHASA'S ECONOMY

Kinshasa's economy is down. In chapters one and two, we gave the outline of the major factors for the decline of the economy. Christians' participation in this economic recovery is highly appreciated. `Gaudium et Spes' deals with the connection between economic life and Christ's kingdom. Christians who are active in economic life contribute to economic progress. When love and justice guide this, they are contributing to well being and to the peace of the whole society. Hence:

Christians engaged actively in modern economic and social progress and in the struggle for justice and charity must be convinced that they have much to contribute to the prosperity of mankind and to world peace:"

The Church has done a great job in economic recovery. Some religious congregations receive external funding from their benefactors and other donations for various causes. It must be recognized that the poor people in Kinshasa have benefited from such assistance.

Hospitals, schools and others projects set up by these congregations are visible signs of church involvement in Kinshasa's economic recovery. We believe that the Church could do more in this field, for example, by supporting projects that are development-oriented.

41 G.S, 72. 45

About Christians' participation in economy, a point must be made clear. A lot of

Christians misinterpret some of the scripture passages in order to justify their laziness, and neglect their duties to take part in economic development, for example: Blessed are the poor in spirit, the kingdom of Heavens is theirs (Mt.5: 3); you cannot serve God and mammon (Luke 16:13), and many more.

The correct message that the above texts are conveying is warning against greed for material goods to the point of forgetting the love of God and neighbor. Material possessions in themselves are not evil, but when used without the love of God and of

neighbor they can become evil. In Genesis, Adam and Eve were given stewardship over

the whole creation so that they might subdue and transform it.

We saw the church teaching on this issue and we saw how the Magisterium, since

the publication of 'Rerun Novarum' followed by 'Populorum Progressio', 'Mater et

Magistra' and Solicitudo Rei Socialis', has shown concern for the promotion of the

material well-being of the people and urged Christians to fight against poverty and

injustices.

4.5 CHURCH'S ROLE IN POLITICAL LIFE

The majority of Christians conceive politics as a "dirty game". They think that

religion and politics are two different spheres of life. However, we assert that those who

claim this do not know what religion is:

The Christian who neglects his temporal duties, neglects his duties towards his neighbor and even God, jeopardizes his eternal salvation. Civic and political education is today supremely necessary for the people, especially young people... let them devote themselves to the welfare of all sincerely and fairly, indeed with charity and political courage. 42

42 The Church in the Modern World, n.75 46

To become an agent of development one needs a deep sense of responsibility

towards the society that he/she wants to build up with fellow men and women, with all

people of the world. If the Church keeps silent, she will have very little impact and will

live in contradiction to the words of Christ: you are the light of the world (Mt. 5:14). A

priest who did not like to intervene in social (polis) affairs was told by a parishioner:

leave this chanting and singing and telling of beads. Who do you worship in this lonely

dark corner of the temple with all the doors shut? Open your eyes and see that God is not

in front of you. He is there where the father is tilling the hard ground and where the

laborer is breaking stones. He is with them in the sun and the rain, his garment is

covered with dust. Put q if your holy cloak and like him come down on the dusty soil.

Since State and Church deal with the same human beings, harmonious

cooperation in accordance with the particular circumstances will contribute to the

effectiveness of each. It is not that pastors or clergy must hold offices in the government,

but in instructing the ignorant masses about government affairs. The Church, through her

preaching in small Christian communities or other Christian movements, has the task to

instruct the people as to what kind of leader they should choose at the presidential

election. A lot of people vote for incompetent leaders because the former do not know

about the latter. Christians must be actively involved in the ministry of justice and peace

in order to fight against the evil structures, greed and corruption prevailing in Kinshasa.

Indeed, it is crucial for the Church and for Christians in general to practice a

stronger sense of justice and peace at the national level. Their first task is to identify the

forms of oppression and injustice. The Episcopal Conference expresses this clearly:

Participation in public life in view of the establishment of justice, presupposes, in fact, an analysis of the environment of the situation. We cannot promote justice at

`r 47

the national level, without knowing the forms of oppression and causes of corruption, which vitiate the social order. 43

When Jesus says that people should give to God what is God's, and to Caesar what is

Caesar's (Mt.22: 21), this simply means that the Church as an institution should not involve itself directly in politics such as for example hold offices in the government.

However, the Church must not remain silent in the face of injustice and the breaking of laws. This aim however, cannot be achieved without respect for laws. It is

therefore the mission of the Church to encourage people, through her preaching and

writings, to obey the law and God's commandments. The Church should not shrink from

denouncing bad politics, which deny the Congolese their dignity.

4.6. THE CHURCH'S ROLE IN PROMOTING SOCIO-CULTURAL NEEDS

1Cinshasp, being an urban center comprises different cultures with many precious

elements that constitute a treasure for the people. Citizens of Kinshasa are fond of

football and of music. These two activities are part of the Congolese culture. The Church

in Congo has made an effort to promote football, by setting up the stadium, "Tata

Raphael". Christians also promote sport by supporting the players financially and

morally, such as giving them advice and being present at football competitions. Football

or any sport can be a real source of income for the nation especially when the team wins

competitions.

The Church has not yet done much in the field of music, which is one of the

sources of income. A lot of Congolese are surviving because of music, without which life

would be impossible. The Church unfortunately does not appreciate musical activity,

especially secular music, viewing it as immoral. Of course, it must be recognized that the

43 SECAM (Symposium of Episcopal Conferences of Africa and Madagascar), Yaounde 1981, Document, 28 cited in Rodrigo Mejia, " Ecclesial Context for Establishing Justice and Peace Commissions", AFER, vol. 30, n4,1988 48

contents of some of the songs and the way of dancing are at times immoral. Thus having

a negative influence on people's behavior, especially the youth. But we should not

abolish this value just because of its negative side.

The Church has a mission to evangelize, and to purini every culture and to promote every good heritage found in any culture."

We encourage the musicians to go ahead with their job and at the same time we urge

them to purify this activity. The same recommendation is put to the Church, that she may

promote this value and make an effort to purify it through her teachings, advice and

writings. Waliggo's (and others) insightful reflection may enlighten us on this issue:

Whenever authentic Christianity is set to evangelize a specific culture, it is confronted with a four-dimensional mission. The first is to identiS the established, good cultural values, which when confronted by the Word of God, can remain basically distinctive. The second is to identini the cultural values, which require to be purified in the light of the gospel. The third is to identifr those cultural elements which should be discarded, but which require worthy substitutes. The fourth dimension of mission is to identify the cultural elements, which should be abolished, without any substitute. 45

4.7. CHURCH'S ROLE IN SPIRITUAL NEEDS

All our efforts of analysis in this chapter would be incomplete if we do not

emphasize the spiritual mission of the Church. In fact, the liberating actions of the

Church that we have been describing so far flow from a supernatural reality, God. The

Church must lead the poor and every believer to communion with God and with others.

To let the people know that they are created in the image of God, as temple of the Holy

Spirit, is the aim of the Church. The social problems that the Church addresses cannot be

addressed solely in terms of the technical aspects of social, political, and economic

realities. There are also ethical, moral and spiritual aspects to the social problems.

"Instruction of the Congregation of Propaganda Fide to Missionaries, in 1969: "Can anyone think of anything more absurd, than to transport France, Italy. Spain, or any other European country to China? Bring them faith, not your country", in Collectanea, vol. I, 1907, p. 130. 45 Waliggo, 1:M: et al.,Meaning and Urgency in Inculturation„ Nairobi, 1986, p.5, `r 49

The Church has obviously done enough in this sphere. Through her preaching the

Word of God, the celebrations of the liturgy and of the sacraments, the Church is bringing the people to union with God. Furthermore, the Church has established various centers for spiritual formation of the people. The late Cardinal Malula opened the minor seminary Saint Marie Vianney, in 1967; the major seminaries of theology, Jean XXIII

(1987) and Jean-Paul 1(1971); Saint Kaggwa major seminary of philosophy (1971); and the Catholic University of Theology (1957). Also, schools for catechists and centers of

higher learning for experts in catechesis exist. We encourage the Church to continue,

even to improve this dimension.

4.8. ENCOURAGING PARASITISM?

While the Church is very concerned for the poor, she must avoid encouraging

parasitism where poor people will be always begging. In order to avoid such an external

dependency on others, the Church needs to use the resources that she gets for helping the

needy to set themselves up, so as to become self-reliant. A proverb says: "if you give me

a fish for one day, I will later get hungry. But if you teach me how to fish, I will no

longer be hungry". Except for extraordinary cases such as the aged and the disabled people,

Christians and Church leaders should avoid giving continually to recipients. Their

attitude should be that of giving advice on what should be done to alleviate poverty. The

poor themselves are the primary agents of their development. Paul Vallely, in his "Bad

Samaritans", suggests two ftuidamentals that are compatible with the Christian vision of

helping the poor: The first of these is that there must be a series of mechanisms for ensuring fullest participation of the poor. The beginning point of this fundamental is charity. We gradually move to justice and arrive at participation. The second fundamental is 50

the bias towards the poor. This means that the needs of the poor must be addressed with the most urgency and attentive sensitivity above other priorities.46

Charity demands that we should help the poor (which is good). But there is a form of charity that kills. For example, always giving to the poor without helping them come out of poverty is a destructive "charity".

Poor people must be enabled to work for themselves, to create, to transform their environment This is true charity, the charity that endeavours to eliminate the conditions, which force individuals and entire peoples to extend trembling hands in supplication. True charity liberates unto freedom, making individuals and peoples take charge of their own integral development. It seeks to promote the independence and dignity of the recipient, not to turn him/ her into an object of fitrther charity.'"

Along the same line, Gustavo Gutierrez argues that;

Without a rootedness in praxis of liberation of the poor, theology will be deaf to the essential nuances of the Word of God. This rootedness is obligatory for the theologians and is even a condition of scientific work The poor are not passive recipients but architects of their own liberation and also that of their oppressors.48

However, the work of poverty in the society is not only the task of the Church alone. It also requires the government of the day to do something about the matter. We will not go into details on how the government must work to alleviate poverty for this would mean, writing another essay! Thus, the government ought to cooperate with the Church in

reducing poverty by eliminating the causes of the latter.

46 Paul Vallely, Bad Samaritans: First World Ethics and Third World Debt (New York: Orbis Books, 1990)

ODENY,Social Morality Class notes Tangaza College, 2000 Ed. a Gustavo Gutierrez, The Truth Shall Set You Free (New York: Orbis Books,1990), 13. 51

CONCLUSION

In this chapter, our main thesis has been that the church should bear witness to the

total liberation of the human person. The Church in Kinshasa has an integral role to play

in reducing poverty, by promoting social services, providing physiological needs,

recovering the economy, influence in political life, and her role in promoting socio-

cultural and spiritual needs. We emphasized that God is at the center of all our efforts for

liberation

In concluding this chapter, we urge pastors of the church and theologians to be

attentive to the miseries threatening people. We cannot just preach and make theological

speeches in universities without finding a way to contextualize this with the real needs of

the people. We need to join our theory with our praxis. This is not the task of the

professional theologian alone or the clergy, but also all Christians in general. Any

relevant theologizing in Kinshasa must necessarily consider the poor as the point of

departure and the point of arrival. Without this, then our theology and preaching are only

Vox clamentis in desert°.

4 52

GENERAL CONCLUSION

In this paper, our main purpose has been to remind the Church in Kinshasa that she has an integral role to play in reducing poverty in Kinshasa. For a better understanding of the topic, we divided the paper into four chapters.

The first chapter has been concerned with the historical background of poverty.

We gave the geography, population and the history of Kinshasa. We have clarified our approach to poverty because this concept has been given various meanings throughout human history. Finally, we have analyzed the factors that contribute to poverty in

Kinshasa.

The second chapter dealt with the description of poverty in its various

manifestations. Our findings from this description revealed that poverty in Kinshasa is a

complex reality. We have analyzed the factors that contribute to poverty. Some of these

factors as identified are due to irresponsibility and lack of good management, wars and

plunders, lack of capital and technology, laziness and external exploitation. We also

described the ethical consequences of overpopulation, which are at the same time the

consequences of poverty in general. We found that poverty can be an obstacle for people

to unite themselves with God and therefore, highlighted the danger that our preaching,

theology, or faith may become useless if poverty is not dealt with.

Of considerable pertinence to our study were the various biblical considerations

and the various papal documents that we analyzed in chapter three and we found that

Jesus came to liberate us from all kinds of slavery including poverty. Chapter four

revealed that the Church is also a liberating community because she is the living

extension of Jesus. The Church's mission is to liberate the poor of Kinshasa from their

poverty. 53 be, We also noted that the task of alleviating poverty must not only be left to the

Church. It needs to be done in co-operation with the state

Here is a final word of hope. Total liberation is worked in and through us by

Christ. Thus liberation and human development do not occur all at once and much less so

during one's earthly existence. It begins first with liberation from sin and gradually

attains all aspects including liberation from poverty. We therefore encourage all

Congolese to work for their own development and also to rely on Christ who makes it

possible by his grace. This thesis does not claim to be exhaustive or final to the problem is of poverty in Kinshasa, but is an open door to further reflection.

d

p• 54

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Crosby, H.M., Spirituality of the Beatitudes: Matthew's Challenge for First World Christians, New York: Orbis Books, 1980

Dunn, D.G. Jesus' Call to Discipleship, New York: Cambridge University Press, 1992

Dwyer, J.A.,(ed.), The New Dictionary of Catholic Social Thought, Minnesota: The Liturgical Press,1994. Flouriot, J., et Cie, Atlas de Kinshasa Kinshasa: Presse de L'Institut Geographique National- Bureau d'Etudes d'Amenagements Urbains, 1975.

Freedman,D.N., (ed.),The Anchor Bible Dictionary, Vol.5 New York: Doubleday, 1992

Celia, A., The Poor of Yahweh, Minnesota: The Liturgical Press, 1964

A Theology of Liberation: History, Politics and Salvation, New York: Orbis Books, 1973 Gutierrez Gustavo, A Theology of Liberation, London: SCM Press, 1974

, The Truth Shall Set You Free, New York: Orbis Books, 1990

Hancock, Graham, Lords of Poverty, 2nd ed., London: Mandarin Paper Backs, 1991

J. santa De,. Ana, Towards a Church of the Poor Geneva: World Council of Churches, 1979 J. O'Brien, Seeds of a New Church, Dublin: Columba Press, 1994.

J.M. Waliggo, et al.,Meaning and Urgency in Inculturation„ Nairobi, 1986, p.5.

Maximy, R., De, Kinshasa Ville en Suspens.. D_ynamique de la Croissance et Probkme d' Urbanisme, Approche Socio-Politique, Paris, Orstom,1984

Perdue, L.G., et al., Families in Ancient Israel, Kentucky: Westminster John Knox Press, 1997 55

Vallely, P., Bad Samaritans: First World Ethics and Third World Debt, New York: Orbis Books, 1990

2. PERIODICALS AND ARTICLES B.G Shoepf, Political Economy, Sex and Cultural Logies: A view from Zaire. African Urban Quartely 6(1/2), 1991

COLLECTIF, La Ville Africaine et ses Urgences Vitales. Actes du lye Seminaire Scientifique Regional de _philosophie, Kinshasa du 16-19 juin 1988, Kinshasa, F.C.K., 1991 K.Mbuyi, African Cities in Crisis: Managing Rapid Urban Growth In R. Stren and R.R. White, (eds.), Westview, Boulder, Cob., 1993

3. UNPUBLISHED WORKS

Charles ODENY, Social Morality, Class notes Tangaza College, 2000 Ed.

Curran, TOM., Tangaza College, Class notes on Church History, Modern Period, 1995

Quotidien Elima Newspaper, Kinshasa, July 2001

Salongo Newspaper, Kinshasa, July 2001

4. MAGISTERIAL DOCUMENTS

a. Papal Documents

Pope John Paul II, Centismus Annus, 1991

Pope John Paul II, Sollicitudo Rei Socialis 1988

Pope Paul VI, Octogesima Adveniens, 1971

Pope Paul VI, Populorum Progressio, 1967

Pope John XXIII, Pacern in Terris, 1963

Pope John XXIII, Mater et Ma,gistra, 1961

Pope Pius XI, Ouadragesimo Anno, 1931

Pope Leo VIII, Rerum Novarutn, 1891 56

b. Vatican Council 11 Documents

Declaration on Christian Education, Gravissimum Educationis, 28th October 1965

Gaudium et Spes: Pastoral Constitution on the Church in the Modern World, nos.72, 75, 1965

Instruction of the Congregation of Propaganda Fidei, 1969

Lumen Gentium:Dogmatic Constitution on the Church,nos.9 — 17, 1964

Pastoral Care of the Sick, 43

c. Episcopal Documents

SECAM (Symposium of Episcopal Conferences of Africa and Madagascar), Yaounde 1981, Document, 28 cited in Rodrigo Mejia, " Ecclesial context for establishing Justice and Peace Commissions", In: AFER, vol. 30, n4.1988