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CONTENTS:

1. MISSIONARY OUTREACH OF THE AFRlCAN CHURCHES: THE ROLE OF THE MISSIONARY INSTITUTES L. Kasanda Lumembu. CICM

2. ANNUAL REPORT TO SEDOS GENERAL ASSEMBLY 1990 William Jenkinson. CSSP

3. AFRICAN SYNOD: AN INTERVIEW WITH BISHOP AGRE Valentino Salvoldi

4. MISSION MOMENTS: LAITY AND THE LNING WORD - Indonesia THE PROMOTION OF JUSTICE: AN INTEGRAN PAF3 OF EVANGELIZATION - Loyola GENOCIDE OF THE YANOMANI - Brazil APARTHElD AND INMIGRATION - South Africa

5. 1990 SUBJECT AND AUTHOR INDEX

6. COMING EVENTS IN THIS ISSUE

The assembly hall was full for Fr. Kasanda focused on the place the morning session of the 1990 an- of missionary institutes in the nual meeting of SEDOS and the after- developing outreach of African noon session was the best attended churches. Those churches were AGM to date. In the evening. Mass was reminded forcibly of their missionary celebrated according to the Zairean character by the famous address of rite, Fr. Kasanda being the chief Pope Paul VI at Kampala. It has been celebrant assisted by a small choir reiterated again and again by the of Zaireans living in Rome. A spirit present Pope John Paul I1 in his many of prayerful solemnity marked the visits to that continent. celebration and indicated the pos- The speaker's experience in sibilities of inculturation in the Zaire, in Nigeria and now in Rome as liturgy even in the confined Roman a memher of the General Council of surroundings. the Scheut Missionary Society ensured he was well-placed to give this ex- Fr. Kasanda's conference was cellent survey. Africa's missionaries followed by a lively discussion. His are growing in number. Growth does replies to questions are in this not take place without its share of issue following the text of his tensions and strains and African mis- address. He spoke in French. There sionary growth is no exception. Fr. was simultaneous translation into Kasanda identified some of these ten- English, Italian and Spanish. tions and raised pertinent questions about them. His address dealt with four main areas: This issue also contains the 1990 SEDOS Annual Report. - a realistic analysis of some -taracteristics of past mission in There is a brief interviev with Africa; Bishop Agr& of the Ivory Coast on the - new ways of being in mission and coming Synod for Africa. xne demands these are making on 4frican churches; We include a few significant - the peculiar challenges vhich con- mission experiences from the many i-qnt African missionaries when they that come into our documentation cross cultural and racial boundaries centre each day. in their own continent and even more so when they enter rich "Western" And there are important notices societies; of coming events. - how missionary institutes can be catalysts in the missionary grovth of SEDOS Secretariat will re-open African churches today. on January 3, 1991.

We wish all our msaad readers peace and joy as we rem=mber and rejoice at the birth of the Son of God amng us. May we put no obstacle to his 'peace on earth' in this ccdng year. THE OUTREACH OF AFRICAN PARTICULAR CHURCHES TO THE UNIVERSAL MISSION: THE ROLE OF THE MISSIONARY INSTITUTE

L. Kasanda Lumembu. CICM

(L. Kasanda Lumembu, CICM comes from Zaire. He is a member of the General Council of the Scheut missionaries' Generalate in Rome. He has specialised in initial formation of young Scheut missionaries in Zaire and was Master of Novices in the novitiate there. He was himself a missionary for some years in Nigeria where he was principal superior. He is a well known speaker and writer).

A norm which each christian 1983 (3). Fr. Degrijse. a former Su- community should consider essential perior General of the Scheut mis- to its very existence is to send sionaries, deals in the second chap- every disciple on mission. The ter of his book with the missionary Second Vatican Council was quite awakening of the churches of Africa. clear on this point and the Synod of In considering the vitality and Bishops held in 1974 further dynamism of the small christian com- stressed it (1). Mission is not an munities, the author notes the appendage of the old established presence of a favourable climate for churches, nor of the Christian com- the growth of vocations and the munities which have plenty of per- promise of a greater openness to sonnel and material means. The young mission. He writes:- churches too, despite their own in- ternal needs, must contribute, in "By increasingly opening up to however small a way, to the the exterior, these comunities proclamation of the Gospel (2). are also becoming missionary. The universal missionary dimen- The churches of Africa have ex- sion of the church, communion isted now for a little over thirty with other churches and evan- years as hierarchically instituted gelization ad extra challenge units. These churches which are the them" (4). result of the missionary effort of the old churches of the West, will The response of the churches of not retain their creative impulse if Africa to universal mission is a they evade the universal call to movement which is gaining ground. mission. A church which closes in on African missionaries are already at itself, without a missionary dimen- work today in churches both within sion, is either an incomplete or a and beyond their continent. sick church according to John Paul 11. The churches of Africa have un- These missionaries belong to derstood the Pope's observation. In different groups. Some are members fact, they are already opening up to of international missionary in- mission. Here it is appropriate to stitutes, some belong to missionary quote from Fr. Omer Degrijse's book institutes of African foundation. entitled "L'6veil missionnaire des some belong to diocesan religious Eglises du Tiers Monde" published in institutes and some to the diocesan clergy. This courageous response of 1. PRAWTIC DEFINITION OF the African churches to mission MSSION IN AFRICA proves the existence of a new con- sciousness of being fully evolved churches. Accepting mission, they Africans' notion of christian express their own internal vitality mission inevitably derives from prompting them to respond to all the their experience of how they saw missionary requirements of proclaim- European missionaries carry out the ing the Good News (5). Nevertheless, service of mission. It was an am- a readiness to go on mission beyond biguous notion. They saw mission as their frontiers must not be to the an enterprise of the old christian detriment of mission within those churches directed at the pagan frontiers. regions of the world. The aim was "the conversion of the infidels". It Mission is global. It is truly had a military connotation and just fulfilled in its two complementary like the colonial movement of that aspects, - within. missio ad intra time it aimed at a great conquest. and beyond, missio ad extra. These Like the division of Africa at the two expressions are not parallel or Berlin Conference, the church had successive commitments. They are divided up and portioned out the bound together from the start, the pagan world entrusting its conquest one containing the other, the one to the missionary institutes. acknowledging the other. A true mis- Statistics were drawn up each year sionary dimension of a particular showing the results obtained with an church is not to be estimated there- estimate of the amount of work still fore, by the presence of its members to be done. An even less fortunate in another particular church. It is aspect accompanied the military one. to be recognised rather by a living Rightly or wrongly mission was as- internal reality which spreads out sociated with colonialism and in through mission. On this point one fact, missionaries had often ap- might ask whether the churches of peared beside the political con- Africa are not mission-oriented, or querors (6). Their action was not at least partly so, in spite of always distinct from that of the themselves. In this reflection I latter and some conversions were propose a deeper examination of this indeed the result of their joint ac- question, and I propose also to t ion. question the missionary institutes about their role in awakening the One can understand therefore, churches of Africa to mission. It is the hostile reaction to the chris- an essential, a catalytic role. tian mission at the time of politi- which brings to completion the work cal independence. Mission suffered they have already begun. the fate reserved to all the com- ponents of the colonial enterprise My paper deals with the four (7). In practice the idea underlying following points:- the above mentioned aspects implied that mission was an activity 1. Pragmatic definition of mission addressed to pagans in the colonized in Africa. countries. This idea continued up to 2. New mission orientations and the time of political independence. challenges to the particular but it was just about that time that African churches. the local hierarchy was instituted 3. African missionaries challenged in the old apostolic vicariates of by mission. these same countries. The coin- 4. The catalyzing role of the mis- cidence of these events was at the sionary institutes working in origin of the question regarding the the churches of Africa. presence of foreign (Western) missionaries in the young churches very fitting that the young churches of Africa and the proposal of a should participate as soon as pos- 9, moratorium" (8). sible in the universal missionary work of the church. Let them send This concept of mission is cer- their own missionaries to proclaim tainly not quite the same today. the Gospel all over the world even Nevertheless, despite the correc- though they themselves are suffering tions made by the Second Vatican from a shortage of clergy." Council's reflection on mission, some vestiges of the old concept The Council's affirmations persist. Mission for most christians were deepened, thanks to the 1974 is always linked to the conversion Synod of Bishops on Evangelization, of pagans and to work in less and by the repeated appeals of Popes privileged countries. It continues Paul VI and John Paul 11. One can to be confused with the enterprise never appreciate adequately the im- of promoting civilization and portance of Paul VI's appeal development. It presupposes sig- launched in Kampala in 1969: "You nificant financial resources for the Africans are now missionaries to material assistance of the poorer yourselves: in other words, you churches. This factor was not uncom- Africans must now continue, upon monly the reason for preference this continent, the building up of being given to one missionary in- the church. An impulse arising from stitute rather than to another. One the heart of Africa itself must now was chosen because of better finan- be associated with, and follow on. cial resources and the ability to the impulse given to the faith by set-up material infrastructures the missionary action of foreign necessary to the poorer dioceses. In countries. The church, by its very brief, one may say that the defini- nature, is always a missionary tion of mission was based on what church". ( 12) was seen to be done - conversion of pagans, setting-up of big projects This statement made the for human promotion and the endow- churches of Africa aware of their ment of particular churches with es- missionary duty, a duty to be under- sential infrastructures. taken as indivisible, - the mission ad intra' and the mission' ad extra', as the same Pope was to develop six years later in his ad- mirable Apostolic Exhortation Evan- gelii Nuntiandi.

Vatican Council I1 and the mis- On each of his apostolic jour- siological reflection which followed neys to Africa John Paul I1 has it gave rise to a new understanding returned to the same theme. In Kin- of the universal mission of the shasa he said to the bishops: "Try church. In the first place, the to be missionary in your turn, not universality of mission was only in this country where the stressed. Mission is not the Gospel is still awaited, but also prerogative of mission institutes outside it, especially in the other alone. It is a duty of the church as countries of Africa. A generous a body and of all its members (9). church, even though its resources be The particular church is the expres- limited, will always be blessed by sion, the 'coming to be' of the the Lord, because one inevitably universal church. It carries within meets someone poorer than oneself". itself the intimate demands of its catholicity and must obey the com- To the bishops of Ghana he mandment of its Founder (10). The expressed the same anxiety. "I would Decree Ad Gentes (20) states: "It is like to stress another dimension: the missionary dimension of your daughters of our country have begun churches in the face of the needs of to be missionaries inside and out- other churches in Africa and beyond. side of Zaire" (15). I understand your worry because of the needs of your own christian com- It is true that the churches of munities. These must be led by the Africa already have more mis- priests chosen by God from among sionaries than those that they have your own people. But the church, by themselves sent out. But an increas- its very nature, is always a mis- ing number of the sons and daughters sionary church". (13) of Africa, members of missionary and religious institutes, are already The message was heard. Some present in different countries and missionary institutes of African continents. Zaire alone counted 112 foundation appeared. The Apostles of missionaries at the beginning of Jesus were founded in 1968 by 1990 (16). thecomboni missionaries to proclaim the Gospel to non-christians and to These missionaries however, who carry out tasks in indigenous mis- should bring even greater joy to sion churches. In 1977 the Evan- their churches of origin, are gelizing Sisters of Mary a female unknown to those churches. When one branch of the Apostles of Jesus were asks christians at times, "Who are founded. In 1969 the bishops of your mission-aries ?", their reply Nigeria founded the Missionaries of is. "We do not know who they are" Saint Paul to send missionary (17). Some of these missionaries priests to where the church had most have been recruited by institutes need of them. The Apostles of Jesus and sent out without the knowledge already work in several dioceses in of their churches of origin and even East Africa. After making founda- despite reluctance on their part. tions in Liberia, Cameroon, Sierra This intriguing situation cannot go Leone, and a foundation for an apos- on. In the future there should be tolate among African-Americans in co-operation between the institutes the United States, the Missionaries and the churches of Africa from whom of St. Paul have opened a mission in these institutes receive their voca- Botswana. The missionary movement tions. has spread to diocesan institutes and to the fidei domum priests who Can we be courageous enough to leave their own dioceses to go to answer the following question other more needy ones in Africa. One frankly? These men and women of can therefore join with Pope John Africa - whose missionaries are Paul I1 when he said to the Nigerian they? In the name of which cornunity christians at Lagos: "I rejoice do they find themselves outside deeply that you have begun to send their country and their church? Who missionaries to other lands, even has sent them? This question is before you have labourers enough for addressed even more urgently to your own vineyard". (14) those institutes which have no as- sociation with a particular church In their Message about con- in Africa but who go there just to secrated life (17.11.1986) addressed seek vocations. It is quite simply a to the catholics of Zaire, the question of giving a frame of bishops of that country express reference to these missionaries and their joy at their church's opening of giving credit to those who to mission. "We rejoice in the Lord deserve it. The present state of af- to see that our particular church fairs reveals the necessity for has already given birth to several dialogue between the particular missionary vocations: the sons and churches and the institutes for con- certed action. of the poor and of children thanks to the gifts they received from their families or from their home country. They had considerable African Missionaries are still financial means at their disposal searching for their own place and enabling them to build churches. identity. They face many questions - schools, dispensaries and maternity about their frame of reference, units for human advancement. This about the quality of their mission- kind of missionary work made them ary presence, about the expectations into men and women who were of the people to whom they are sent, ,#passers-by" who came from outside and many others. In their present to do good but who remained situation they are tempted to im- detached, who kept their own orien- itate others rather than to be them- tation. selves. This is all the more true in the case of members of institutes Compared with their European where the life style and behavioural colleagues, African missionaries patterns are so well established have nothing but the Gospel and that any deviation from the tradi- their richness of personality. What tional norm is not allowed. The same does mission mean to them in the problem is found in the institutes various situations in which they of African foundation whose find themselves? reference points are taken from the missionaries whom they have seen working. In the churches of African countries

The aim of mission is to More and more the churches of proclaim the Gospel as the Good News Africa are sending priests and which liberates from servitude in religious men and women to other order to establish the Kingdom of churches which are short of person- God in the whole world (18). In or- nel. So also African members of mis- der to help realize this objective sionary institutes are being sent to the missionary takes Jesus, the join their co-religious in the first evangelizer, as his or her churches of their continents. The model. At the same time he or she transition from one's own church and must be attentive to the signs of country to another church and the times and to the actual cir- country does not cause bewilderment cumstances of place and mentality. at first but gradually, as contacts This requires that missionaries be increase problems arise. Differences integrated with their people without of mentality appear, different types thereby forfeiting the prophetic of ecclesiastical organization are character of their presence (19). encountered, political relations be- tween the home and host countries may be difficult, but above all, in- ability to meet the material expec- tations of the people emerges. The first difficulty the mis- sionary.encounters is how to put It is not pleasant to hear this fine theory into practice. Cer- oneself compared to a European mis- tain types of missionary, well-known sionary who was known for his or her in Africa are the cause of this dif- generosity. The tendency then is to ficulty. They were the kind who prove that one is not a second-rate lived amongst-but-not-with the missionary. One looks for self af- people, who carried out their work firmation in what can be seen. One diligently but were careful not to tries to build! And yet the African spend themselves nor to become in- missionary was thought to be the digenous. They were good benefactors most suitable person to bring about a change in the people's mentality depth of his identity with them made by breaking the link which as- him share their destiny. He was sociates mission with material knovn by the affectionate title of achievements. "Baba" (Papa), by all, young and old, instead of by his own name, African missionaries in these Simon Mpecke. (22) situations should work to convert themselves. They should be faith- oriented persons who agree to become In the churches of other members of their new christian and Third World Countries human communities, walking with the people, imparting the Good News to them and offering their talents as It is relatively easy for an their personal contribution to the African to be a missionary in an building of a better world. African church, but this does not apply to Third World churches in Africa already has great mis- other continents. Admittedly sionary figures who can serve as ex- peoples' histories differ but still amples. One of them was Abbot Simon the discovery of poverty, exploita- Mpecke (1906-1975), an admirable tion and human oppression in those priest of the Douala Archdiocese in countries sickens the African. Cameroon and apostle to the Kirdis Africans believed they alone were in the most northerly part of that condemned to this sort of human country. He came from the relatively humiliation by others. Their ten- well-developed south of the country dency is then, to sit in judgement and from a particular church in full on these situations, to consider expansion. Of his own accord he their own situation as bearable by requested to go to evangelize his comparison and to present themselves fellow-country people in the north. as being different. This tendency is He first got to know the mountain especially manifested in the tempta- peoples. Then he was accepted tion to import their own familiar through his efforts to integrate ecclesial and cultural realities and with them. By making their dif- to present these as models to be ficulties his own he succeeded in copied. Also, the mere fact of being motivating these people to improve strangers creates the desire to make their lot. The Kirdis have retained themselves a world apart for their an unforgettable memory of him be- own self-protection. This leads to cause they say 'he chose people'. the wish to protect their own iden- His deep faith inspired his mission- tity by exalting their own culture. ary commitment. "Incarnation" he All this points to an urgent need to said is God joining human nature.. . help them to regain the awareness of For me, Jesus Christ is not only a being "sent", of being detached from Jew. Jesus Christ is man. If it were their own people and of being des- not for Jesus Christ, God made man, tined to share the riches of the I should have returned home long Gospel with others. This awareness since" (20). Or again: "I went to will help them to enter new situa- take them a friend. . . . Here below tions just as they are, and to ac- over and above religion there is cept the shocks brought about by first a message of loyalty: Em- this insertion. At the same time manuel, God-is-with-us, Jesus they must he allowed enough leeway Christ, the sublime manifestation of to express themselves in accordance God's fidelity to mankind" (2). Or with their African sensitivity. If again: "Jesus Christ is the real their missionary presence is con- man, the one who is alive" (21). fined to prototypes it will kill in- This requires no commentary. The dividual creativity and shut the love he bore these peoples and the door on alternative models. In wealthy countries and World which will supply tomorrow's old Christian countries missionaries. How should these mis- sionaries be prepared to absorb the The challenges which face shocks of the above situations so African missionaries sent to rich that they can provide a missionary countries and to those of old- and prophetic presence? How reply established Christianity are even convincingly to the African churches greater still. which see the acceptance of such a mission as escape from the poverty Wealthy countries test severely of one's own people and as indif- the values of integration and co- ference to the pressing needs of operation, the spirit of cornunity one's native church? Furthermore, if and the joy of bringing the Good these missionaries return to their News. In these countries, con- own countries, how can they rein- sumerism, materialism, self- tegrate without undergoing further sufficiency, individualism and shocks? These questions show that religious indifference are writ one should not underestimate the large. What does "integration" mean challenges which African mis- in this context, for someone who sionaries face. They are serious and comes from a background of general need to be taken into consideration poverty, from a way of life based on during the training of young mis- family solidarity and a culture in sionaries, prior to their departure which reference to the divine is the on mission, and during the first norm? How far is integration to be years of their mission experience recommended? Furthermore, these (23). countries have attained such a degree of development and their so- cial laws are so well applied that Sap further questions the church has little to offer. In what then, does co-operation for a Other more general questions better world consist? can be added to these specific ones. Missionary institutes cannot avoid The shock is no less great in them because they are put regularly countries where christianity is well to their African members. established. The impressive number of churches and parishes, vestiges 1) The Second Vatican Council of a faith of the past, contrast stresses the responsibility of the strongly with the number of practic- particular church for universal mis- ing christians. It is a far remove sion. Latent disagreement exists be- from the situation of African tveen the bishops and the superiors churches where the meagre in- of mission institutes as to who frastructures are not able to sends the African members of inter- satisfy the needs of their members. national missionary institutes on The initial impression is one of mission. Is it their particular uselessness. Is there any real church or their institute without reason to be sent there as a any reference to that church? We missionary? have only the testimony of the African missionaries to the reality Father Amaladoss stated in his of this question. reflection given on the 25th an- niversary of SEDOS (1989) that 2) Mission is to all six con- countries of the "First World" con- tinents. But what is the wisdom stitute the greatest challenge to which lies behind the departure of mission today. If one takes into ac- missionaries from poor countries to count the present vocation trends in rich ones? Here there is question of the church one must agree that it is taking care to prevent frustration precisely the churches of the Third and harmful disillusionment. 3) Being a missionary does not sig- into the ranks of the ordinary nify loss of one's culture. In the people. context of modern mission the mis- sionaries must be primarily a bridge between two cultures. They are not The Complaint of the Bishops expected to identify with another people. They should rather identify Bishops watch with anxiety the with the people's needs, while construction of houses of formation remaining themselves. Only a truly by missionary institutes. Some of exceptional personality can achieve these institutes are badly in need the "all things to all" rvlation- of vocations. One could say that ship. As far as an ordinary person this is the real reason why those is concerned, it is already an enor- institutes establish themselves in a mous challenge to succeed in under- given particular church. Others standing and living in a culture recruit young people and move them different from one's own (24). To out of the country to train them far what extent do African missionaries from the reality of their country remain Africans in their missionary and their people. And what about life? This is a question of authen- some of the methods used to attract ticity and complementarity. As Mons. vocations? ! In the eyes of the P. Kalilombe rightly said: "We are bishops, missionary institutes con- prepared to send you our christians. tinue to be seen as conquerors and They have no money. But by living as kidnappers of vocations. The amongst you they will help you to bishops are not mistaken in their discover a new dimension of your complaints. In their capacity as personality, a new approach to pastors have they not a right to problems, a new ecclesial sen- know what is happening in the midst sitivity and a deeper understanding of the people for whom they are pas- of the missionary task (25). torally responsible? St. Paul said: "God l~ovesthose who give themselves joyfully". In our day, African 4. CATALYTIC ROLE OF TBE bishops do not oppose missionary mss1oIUgy INS- vocations in their dioceses. They do UOmIN TEE cEuR5 OF mCA claim, however, their right to offer these missionaries to the church. The missionary institutes have noth- The above considerations show ing to lose by being open and sin- that the churches of Africa are cere in welcoming vocations. The opening-up more and more to univer- anxiety which they have for their sal mission. However, this initia- own institutes should not prevent tive appears somehow to be a private them from cooperating equally with decision. The real opening-up of the the bishops in fostering and accom- churches will come about once mis- panying diocesan vocations. In fact sion becomes the concern of all the the mission ad extra cannot jeopard- people of God. Short of that, mis- ise the mission ad intra. sion will still continue to be reserved to certain categories of christians such as priests and Encourag-t of African Projects religious men and women. But lay people are also called to mission. Missionary foundations of An immense work remains to be done African origin already exist. It is to create this new attitude. The to be hoped that others will come missionary institutes have not into being in the future. Our faith therefore completed their work in in the active presence of the Holy and for the particular young Spirit nourishes and sustains this churches. The task remains for them hope. Missionaries who come from of breathing the missionary spirit outside must join in this hope and participate sincerely in promoting The 1987 Synod of Bishops such institutes when they begin. If stressed the fact that the place of today, the Apostles of Jesus and the the laity in the church is of vital Missionaries of St. Paul exist and importance for the future of chris- thrive it is thanks to the active tian faith (28). But the laity has cooperation of the Comboni mis- often been neglected in favour of sionaries and the missionaries of traditional missionary categories. St. Patrick who provided them with The Synod opened the way to an in- personnel and funds. Other churches tegral ecclesiology which rejects will be grateful to missionary in- the laity-clergy duality, in favour stitutes who encourage similar of a vision of the communion of all projects. Let us stop making little the baptized in the plan of salva- of African missionary projects. tion. In the post-synodal Exhorta- Every institute in existence today tion Christifideles Laici, the Pope was considered to be a folly at the emphasised the role of the laity in outset. These projects are really a mission. Several passages of this sign of the fertility of that mis- document are remarkable. Here are sionary activity which led to the some examples: foundation of these churches. "At this point communion begets communion: essentially it is likened The missionary spirit of to a mission on behalf of communion. the whole people of God ... Communion and mission are profoundly connected with each The duty which devolves on all other, they interpenetrate and missionaries, especially when chris- mutually imply each other, to the tian communities begin to manage point that cornnunion represents both their own future, is to foster the the source and the fruit of missionary spirit of all the people mission". (29) of God so that these communities may be wholly christian, that is, both .. . "The Lord entrusts a great indigenous and universal (26). This part of the responsibility to the task should take priority even over lay faithful, in communion with all social promotion. The latter, al- other members of the People of God" though it is necessary, has a tem- (30). porary and secondary character. "At present the missionary con- What is essential to mis- cern is taking on such extensive and sionaries is that they cormnunicate serious proportions for the church their infectious enthusiasm and that only a truly consolidated ef- dynamism to priests, to religious fort to assume responsibility by all men and women and to lay people. As members of the church, both in- christians they have come from out- dividuals and communities, can lead side to live in another christian to the hope for a more fruitful community to share the riches of response" (31). their faith with it. They must be distinguished for their zeal to "Younger churches are finding eliminate the barriers which that an essential and undeniable separate men and women and human element in the founding of churches groups in order to establish a new is the formation not only of local world of universal fellowship (27). clergy but also of a mature and Their commitment then will be to responsible lay faithful. In this help christian communities to play way the coumnmity which itself has their role fully by providing for been evangelized goes forth into a their own internal needs and by new region of the world so that it responding to appeals from outside. too may respond to the mission of proclaiming and bearing witness to Martin Luther King, jr., lamented the Gospel of Christ". (32). the fact that christian brotherhood and sisterhood was still a utopia even as the geographical proximity Formation of lay people of nations was coming about (34). Perhaps too much emphasis is placed These passages stress the im- on material assistance from the portance of the formation of lay richer churches to the poorer ones. people regarding their missionary Exchange of experiences and aspira- duty. If they are true to their tions between christians touches the vocation missionaries will not com- very heart of christian mission plete their work unless they com- today; it contributes to the municate their evangelical zeal to realization of communion. the laity. In the last analysis, the spread of the Gospel into the fabric of both national and international CONCLUSION society depends on this. Normally, this formation should take place on the spot and with the available In this lengthy survey I have materials. Peoples' cultures offer a attempted to show the awakening of whole range of channels to il- the churches of Africa to mission, lustrate the meaning of mission and to describe the difficulties which the possibilities of mission. Time African missionaries meet on mis- and funds spent on awakening the sion, and to indicate the part that missionary spirit in lay people are missionary institutes can play in an irreplaceable investment for mis- the heart of the christian com- sion. Those whom the Lord calls to munities. It is fitting now to go and witness in other countries express a wish. The churches of will come from the families of these Africa, like all other churches, lay people (33). have the duty to carry out universal mission. They are opening-up more "The prior necessity for the and more to this missionary dimen- evangelization of the world is sion despite their own internal people who will evangelize". needs and poverty. They ask the mis- Everyone, beginning with the chris- sion institutes to help them to tian family, must feel responsible carry out this mission with dignity for fostering the birth and growth and not to smother them. The wish is of vocations, both priestly and that missionary institutes religious as well as in the lay revise their recruiting methods, state, specifically directed to the their way of training candidates and missions. One should use every ap- of preparing them to go on mission. propriate means to do this but never These very institutes actually have neglect the privileged means of the duty to complete their mission prayer". (Christif ideles Laici, n. to the particular churches by making 35). them able to acquit themselves of their mission responsibilities in A second step in formation is their own area and beyond. to create bonds between the laity of the different particular churches. The churches of Africa expect Foreign missionaries are the persons the missionary institutes to co- best able to forge these links be- operate sincerely with them so that tween their churches of origin and they themselves may become increas- of mission. The late clergyman ingly missionary. NOTES:

(1) Lumen Gentium, 17: Ad Gentes, 7 unmna&, du 17.11.1986. voir DIA du 5.12.1986, pp.968-969 (2) olristus Dominus, 6; Ad Gentes, 20 (16) i tam 16-la*- (3) Omer DEGRIJSE, L'hil hidg. rrimi.. Ed. Epiphanie. 1990 Hglisaa du Tiera ilmdc, C0ll.OPn, La S-t-Fayard, Paris, 1983. (17) Op. cit. p.3 Ed. Nherlandaise: Ib DslQ M tundt bid,Tabor-Bmgge. 1983; (18) Ad Gentes, 1; Evangelii Nuntiandi, 8-9 Ed. Anglaise: Bm Itisc of Cab6ciarmrr in lbird Yorld, kkyknoll, Orbis, 1984. (20) Jean-Baptimte MSKCVDA, lab *, t (4) Op. cit. p.41 Mm dm Iirdia, Cerf, Paris, 1988, p.39

(5) Ad Gentes, 20; Evangelii Nuntiandi. 15 (21) Op. cit. p.8

(6) They accompanied the explorers and (22) Op. cit. p.9 colonisera (23) See W.ZIFFER. W..- pxm-nrrhm (7) L.P.I(XIOD, Wit plitiqm occ- trriniqi -, in Intern- dana les stnrtUl-6 & l'6glka m tioml Review of Mission (IFn), n.18 Afrip, in Civilinatim mirm st Rlise (1969). pp.292-301: Rbpnration profam- catbliqa, Colloque d'Abidjan 1977, sicnnelle et culturelle den misaiauires Prhsence Africaine, Paris,pp. 19-21; qui vont b 1'8trangar1'. Valentino SbL-I h Plaatp Wito SLSIUI. AfrLa. 'lb Gaps1 ba1- to (24) CP.V.SALVOLD1 6 R.K. SESANA, Africm, ur, itiurim hs-lldot, 1986 pp.22-23 Gnpe.1 hkaga to I=, p.28 et &art note 26. (8) Horatorium, a term first used in 1974 to indicate a period during *ich material (25) Citation par l.w,k dsmh aid and personnel from oversea6 would be dolt QL.r, in Nigrizia, suspended. cf r MESt XVI. (1974). Nov.1984, p.55 p.331; PA.-, Snlf--1- of Mrioan Qurch, in Bulletin of Afriw (26) D. KITAGAUA, rO1a of fmdl- Theology I (1979), p.206 sinrla d *imq -* *- Ads trm *im 3x4 tb. six antimus, (9) Ad Gentes, 1; Evangelii Nuntiandi, 14, in IRM, n.18 (1969), p.264 59

(10) Ad Gentes, 1; Hc 16, 15; EV. Nunt.13. 62 (28) J.GROOTAERS, la rrt. - (11) Ad Gentes, 20 la lriu h l'l&lh st dllr la h,Centurion, Paris, 1988, p. 166 (12) PAUL VI, Nloadim a Sgqaiu de~ !Stpm d'Mripa, Documentation (29) Jean-Paul 11. LXrbtMibla d.Li, wluolique, n.1546 (1969). p.764 Libr.Ed. VaticMa, 1988, n.32

(13) Jean Paul 11, Di.eap. m Afrlpa, Ed. (30) Ibidem Missionaria ItaliMa, Bologna, 1981, p.43 (31) Docmt citl; n.35

(la) ~eanpat11 11, -lie I m, DOC-- (32) Ibidem tation Catholique, n.1825 (1982). p.234 (33) Jean-Paul 11, -ld.la Ilici, n.35 (15) La ConfCrence Episcopale du Za'ire, Ila- SageanutboliqMmduZliesmnt* FR. KASANDA'S REPLIES TO QUESTIONS IN TBE OPEN WRUH

MgSpecifi- Changes of personnel are carried out cally it is the sense of community, not just without even informing the bishop; fraternal community but recognising the Bishops are not told of new arrivals in presence of God in everything, being in com- their area; munion with creation, with the universe. Sadly Many religious institutes recruit in many Africans returning to their countries secret without telling the bishop, and worse from lengthy periods in Europe and elsewhere still send their recruits quickly overseas to need to be re-inculturated into their om true Europe apparently to avoid dialogue with the sense of comity. This is something quite bishop! ; different from being in comities like youth Local missionaries are sent overseas on movements or basic christian communities. mission without ii~ormingthe bishop; Bishops ~ueasked to ordain mbers of the institutes but they do not even know the Formation African missionaries in candidates for ordination nor where or how countries of long standing christianity face they were trained. In fact they may have been the problem that their formation has in no way trained oversas, become de-culturated, do not prepared them for this unusual situation. lhey even know their bishop or how to approrlih hi=. should be conscious of their om cultwe and bluuld it not be mcre ccclesial if the Sis!ropb aware also of the culture of the peoples to had been involved in sending the candidates whom they are going. Many difficulties arise overseas through the council of the institute. from the lack of thifi preparation - not from the culture of the receiving country. AErican No bishop likes to see womens' convents missionaries need a preliminary preparation, and mens' seminaries full while his are empty! an inmediate introduction to the new culture I seem to insist on relations with bishops but on their arrival and to be accompanied far in my paper I have deliberately emphasized the some time in the new culture. whole People of Gad.

African Svnod Based on the Lineamenta We must give a lot mare attention the coming Synod for Africa seems to have to awakening the missionary spirit in the little interest in missionary situations. Only laity if the churches of Africa are to become 2 of the 81 questions refer to mission. Again more truly African and less foreign churches the Lineamenta refer to priests - not to the brought into AErica. whole people of Gad and see mission depending totally on the hierarchy. Dom Ivo Lorscheiter last month in his SEWS Conference emphasized Seolritivity We mtbe sensitive to the the charism of the missionary institutes - to cultures of AErican peoples. It is inexcusable lead, be prophetic, go ahead of the bishops that in our culture a young ordained priest who have another charism. address elderly men and women, 70 years of age and more, with the liturgical "Hy sons and daughters!" Or that. a young newly ordained Co-operation and lutual respect Mis- priest act and behave as if he has the sionaries mtpractice co-operation and col- plenitude of the Spirit1 laboration amng themselves if they are to be Or that Ule style of dress of priests or genuine in calling for co-operation among religious be completely contrary to the cul- churches. tural customs of the people.

mere must also be mutual respect between bishops and superiors of institutes. This is Pastoral colitrents? Whether mis- often lacking. I cite some examples: sionaries stay in their own country or go elsewhere it must be always quite clear that Many superiors of religious institutes do they go to situations of mission and not to not even send greetings to the bishop at fill up pastoral gaps in parishes. Christmas; ANNUAL REPORT to the GENERAL ASSEMBLY

"LORD MAY WE BE OPEN TO THE CREATIVE NEWNESS OF YOUR SPIRIT"

This Report is for the period December 1, 1989 to November 30. 1990. In December, 1989 we celebrated the Silver Jubilee of SEDOS. Sil- ver Jubilees are significant events. Ours in SEDOS was no exception. It lit up the December days of 1989 with a special aura of grace and thanksgiving. We celebrated the joy of being a comunity of different institutes dedicated, however imperfectly, to making known the life and teaching of Jesus Christ across boundaries of culture, nation and race during 25 years.

Inspired largely by the stimulating conference of Fr. Michael Amaladoss with which the celebration began we chose as the theme of our celebration - "Lord, may we be open to the creative newness of your spirit". That creative Spirit is continuing to challenge us to new ways of promoting Gods Reign, which Jesus said, is already among you. During the year we tried to read the signs of the times: the fall of the Wall. Latin America 1992, Europe 1994, Hong Kong 1997, The Gulf, Intifada, post-Apartheid, Gorbaciov's 'Nobel', Bhutto, Ayodhya, "Third World" debts, celibate Synod, laity leadership, creation's integrity. 15 mil- lion refugees, "We are poor because you are rich", consumerism and generosity, Yamousoukrou, global village, materialism and spirituality, Roman Mosque ..... As we read the signs of the times we shared information and ideas, collaborated in mission initiatives, supported and affirmed one another, reached out to the world and invited in from the world people who could help us and inspire us to be more open to God's creative spirit.

1. KISSION FROU VATICAN I1 INN TBg COMING DECADE

Michael Amaladoss challenged us at our Silver Jubilee: "If one can read the signs of the times and discern priorities I wonder whether the privileged place and the most challenging for mission today is not the First World?" His conference, re-published in many reviews and trans- lated in many languages has initiated much debate. It will be the theme of the SEDOS Research Seminar in May 1991 - "Prophetic mission in a changing world".

In March at our ANNUAL RESEARCH SEMINAR ON MISSION we tried to be open to the gift of the creative Spirit speaking through our invited speakers on this topic. Sister Ivone Gebara of the Canonesses of St. Augustine, Fr. ~fodJulien Penoukou. Secretary of the Episcopal Theological Commission of the West African Region, Sister Teresita Weind of the Sisters of Notre Dame de Namur and Fr. Felix Wilfred of St. Paul's Seminary in Tiruchirapalli introduced us to the extraordinary variety and richness of practices and theologies in the churches of Brazil. Ivory Coast. the United States of North America and India. The diversity of histories, cultures, social, political and economic developments, races and peoples, meta-religions and traditional religions, revealed by the different speakers, challenged us to examine the core of God's revelation in the person of Jesus Christ. Three speakers came from the so-called "third world". The fourth, Sister Teresita Weind, an African-American, gave us rare insights into aspects of a "First World" church - the U.S.A.

In June, two Medical Mission Sisters, Sarah Summers. Superior General, and Mary Pawath, Vicar General, told the fascinating story of how their medical ministry changed over the years. Dialogue with succes- sive generations of their membership gradually led them to a painful critique of their medical work and into territory previously uncharted by them. They realised the basic need to help create caring communities in which people themselves became the subjects of their own future. This led them on to examine public life and politics, investment policies, alternative health care systems, social analysis, inculturation and stewardship of monetary resources. The most recent generation, the 'now' people in their institute, look to the integrity of creation, inter- nationality, non-violence, reverence for all life, and wholeness as es- sential elements of their medical ministry. "Maybe we have been slow learners!" they said, for peoples all over the world who live in com- munion with nature have been trying to teach us this for years. As their medical ministry evolved, they said they had learned from "ordinary" people, from developing ministries, from other religions, from tradi- tional health systems and traditional healers, from basic communities and action groups, from environmentalists and world health organisations and from the Church.

If you have missed the account of their search for wholeness we reconmend you read it before the Annual General Assembly. (SEDOS Bul- letin of July '89).

Two significant coming events influenced the planning of your Ex- ecutive Committee during the past year. The first is THE FIFTH CENTENARY OF LATIN AMERICA. The difficulty begins with the title! It is the fifth centenary of the "discovery " for some, for others the "invasion" of Latin America which they knew was always there. The beginning of an era of evangelization for some, for others it marked the rejection of poten- tial indigenous christianity. For some it was the beginning of a libera- tion of the people, for others the spoliation of the indigenous peoples and a desecration of their culture which continues even to this day. Fr. Vergilio Elizondo of San Antonio, Texas, speaking on the sig- nificance of the apparition of the Virgin of Guadalupe to Diego the In- dian just at that time, sums up the feelings of the people: "You have killed our warriors, you have destroyed our cities, you have raped our women, you have taken our gold and now you tell us our gods are useless. Let us die!"

And so we held the one day seminar in October on the Uissionary outreach of the Latin American Church today. Dom Ivo Lorscheiter and Pr. Romeo Ballan, MCCJ, were the speakers. It is reported in the October. 1990 SEDOS Bulletin. We published also the article of Carlos Pape. SM, on the fifth centenary of Latin America in the May issue of the Bul- letin.

5. SPECIAL ASSEWBLY OF TEE SYNOD OF BISBDPS FOE AFRICA.

This was the second event which influenced us. The preparatory I, Lineamenta" only became available late in the year. We will do our best to collaborate in the widespread preparation called for by Pope John Paul I1 in his important address at Yamousoukro in the Ivory Coast to the General Secretariat of the Synod of Bishops responsible for the preparation of this Special Assembly. It will probably take place in 1993 but there is no decision yet about where it will be held. Pope John Paul I1 speaking at Yamoussoukro, saw it as "a decisive hour" for the Church in Africa, and he went on to call on African priests, mis- sionaries from other countries and religious to work together for this Assembly in close collaboration with catechists, pastoral councils, movements, basic ecclesial communities and parishes, in union with the Bishops so as to portray the African face of the Church. In this context we chose THE UISSIONARY OUTREACH OF THE AFRICAN CHURCHES as the topic for the Conference of Fr. Leonard Kassanda, CICU, at the Annual General Assembly, 1989.

During the year SEDOS gave much attention to the idea of covenant- ing or committing ourselves to act together. This is on the lines of taking a corporate stance on given situations. The idea is in some ways a new one but is becoming more comon. The proposal was explained in detail at last year's 1989 Annual General Assembly, where it was agreed to in general in the midst of the Silver Jubilee celebrations. The General Assembly decided to examine the proposal in more detail during the following SEDOS Research Seminar at Cavalletti in March '89. The participants at that Seminar established a committee to examine the proposal. This comittee proposed six "Commitments to Action" which were agreed upon unanimously. Two were addressed to your Secretariat, the other four to SEDOS members. They appear on your agenda for the 1990 An- nual General Assembly. We report now on what progress has taken place on these Commitments to Action.

(a) Camitpents by the Secretariat.

i. Translations. We committed ourselves to have SEDOS Conferences translated into Italian, Spanish. French and English and made available to all members. We wrote to all members requesting them to indicate which translations they wished to have. 40 members requested French; 38, in Spanish; 27. Italian; all receive the English versions in the Bul- letin. Comboni Missionaries committed themselves to translate the texts into Italian, Missionary Sisters of Africa into French and Holy Family of Bordeaux into Spanish. We pay tribute to these three members for keeping their commitment! The translations were done with great care and promptly and have been sent out to those members who requested them.

We then sent out a request for information from members on the follow-up to the proposals agreed to at Villa Cavalletti. We asked: Have you disseminated the texts to your membership? To which members? Have you sent a covering letter explaining the Commitment to Action? We received 33 responses to this request for information, all positive and detailing the use that was being made of the translations. Practically all replies indicated that they were being sent to Regional Superiors with an explanatory letter on the COMMITHENT TO ACTION.

ii. "Spanish edition of selected articles froo the Bulletin". Your Executive Committee discussed this at its meeting on May 4, 1990. The Committee thought that more information was needed before making a definite decision.

(b) Camitpent to Action by SEWS Members The commitments, agreed upon at Cavalletti, regarded selective use of the Bulletin, regional organisations of major superiors and pastoral planning in Africa, preparation of the special meeting of the Synod for Africa and support of AFJN, the African Faith and Justice Network at Brussels.

We believe the Annual General Assembly will wish to comment on these initiatives, which break new ground for SEDOS membership in response to the increasing need for communitarian action today.

7. SEWS BULLETIN

We continue to receive very encouraging comments on the usefulness of the SEDOS Bulletin especially from missionaries far afield. An in- creasing number of members send it or have it sent by your Secretariat to selected personnel in situations and areas of mission.

The book to mark the 25th Anniversary of SEDOS will contain an edited version of the main Conferences given at SEDOS Research Seminars on Mission since the RESEARCH SMINAR in 1981. It will be published in September. 1991. We will advise you on the special pre-publication price to SEDOS members as soon as we receive the information from ORBIS BOOKS.

9. THE HAITI GROUP

The group monitored the situation in Haiti throughout the year, meeting regularly under the guidance of Jan Hanssens, CICM. A recent letter from the Conference of Haiti religious, with whom the group is in contact, states starkly that many live under the constant threat of death and asks for support and affirmation.

10. THE MISLM-CERISTIAN DUUXW GROUP

They also met regularly throughout the year. The members propose to the 1990 General Assembly that this group which began in a small way through the initiative of Bernard Maes, CICM should now be constituted as a SEDOS commission open to all SEWS members. The group sees the growing importance of this dialogue in mission situations. There are many indications that Islam will replace Marxist Communism as the great opponent of the "Right". This would be a great tragedy. SEWS members will wish to continue the dialogue with Islam in mutual respect and openness, learning from each other in our search for God.

11. THE LlcamtaATION Cnma

This is a source of exciting information about new developments in Mission. It contains a useful library. We are at your service.

12. COLLABORATION ON EASTERN EUROPE We collaborate with many other organisations cormnitted to the com- ing of Gods' Reign. Arising from our recent participation in a meeting between the PONTIFICAL COhHISSION FOR CHRISTIAN UNITY and the COUNCIL FOR WORLD MISSION AND EVANGELISM held at the World Council of Churches in Geneva we have put a proposal on your Agenda for this year's Assembly: "That SEDOS Members having personnel in Eastern Europe meet to monitor developments there". Such a group meeting regularly would share information on developments in Eastern European countries where religious and ethnic rivalries re-appear. The group could examine pos- sible sharing of personnel in specific projects. It could also liaise with a group in the CWME Geneva which is deeply concerned about religious and ethnic clashes in Eastern Europe reminiscent of pre- communist times.

SEWS KnmEBSHIP We welcomed four new institutes to membership of SEWS during the year:

DAUGHTERS OF MARY AND JOSEPH (DMJ); MARIST SISTERS (US); BENEDICTINES OF SUBIACO (0%); and MISSIONARY SISTERS OF THE SACRED HEART (MSC) The membership of your Executive Committee is as follows:

President: Francesco Pierli. Superior General of the Comboni Missionaries (MCCJ). Elected President Dec. 1988.

Vice-president: Mary Slaven, Superior General of the Holy Family of Bordeaux Sisters (SFB). Elected Dec. 1988.

Treasurer: Sean Fagan, Secretary General of the Society of Mary (SM). Elected Dec. 1988. elected Maria Teresa Andant, La Sainte Union (SUSC) Dec. 1989 Leonard Kasanda, Congregation of the Immaculate Heart of Mary (Scheut) (CICM) Dec. 1989 Carlos Pape, Society of the Divine Word (SVD) Nov. 1986 Patricia Stowers, Missionary Marist Sisters (SMSM) Dec. 1988 appointed

Helene O'Sullivan, 13H Associate Executive Secretary Jan. 1986 William Jenkinson, CSSp Executive Secretary Jul. 1980

Maria Teresa Andant, Superior General of La Sainte Union is from Argentina; Leonard Kasanda, a member of the General Council of the Con- gregation of the Immaculate Heart of Mary (Scheut Missionaries) is from Zaire. Both were elected to your Executive Committee at last year's General Assembly. Sr. Helene O'Sullivan MM, Associate Executive Secretary completed her services with SEDOS at the end of July. Helene is at present doing sabbatical studies at Columbia University. New York, in preparation for her return to Hong Kong. She brought a fresh and creative spirit to the Secretariat and contributed greatly in a team spirit to all its depart- ments. During her years in the Secretariat the equality of men and women in partnership became a manifest and much appreciated characteristic of SEDOS membership. We remember her with respect and affection, respect for her professional expertise and her creative contribution to the study of mission today, affection for her good humour and welcoming presence, which was a joy to those of us who worked with her and those who visited the Secretariat. We still seek a successor to Sr. Helene. Ms. Patricia Cosgrave and Ms. Antigone Lloyd continued their dedi- cated services on the staff of the Secretariat to which they are very committed. Ms. Philippa Woodrige continues on a part-time basis. An- tigone will complete almost ten years of dedicated service at the end of January. We in the Secretariat pay tribute to the splendid co-operation we received from the dedicated members of the Executive Committee, four of whom are Superiors General. All have many commitments and respon- sibilities in their own institutes. We thank also all the SEWS members for their constant support. MEMBERS OF-THE EXECUTIVE COMMITTEE

Francesco Pierli, MCC.1 Mary Slaten. SFB Seen Fagan. SM IT41.Y ENGLAND IRELAND

Marla Teresa Andant. SVSC I.. Kasanda Lumembu. ClCH Carlos Pape, SVD ARGENTINA ZAIRE CHILE

Patricia Stou'ers. ShlShl Helene D'Sulhran. MM Willlanv Jenkinsuu. CSSp SAMOA USA IRELASD

We pay a special trihute to the staff at the Secretariat for their dedication and hard work. They are always willing to make the extra effort in times of need. Their spirit of good humour is pervasive and constant. It is a privilege and a joy to work in the atmosphere of friendship and support wh'ich characterises the office and indeed the whole SEDOS membership. We pay a special tribute to the kindness and collaboration of the Divine Word Missionaries. They are always ready to hclp us in every possible way. They showed this to an exceptional de- gree by the warmth of their welcome last Decemher at the celebration of our Silver Jubilee. We thank them sincerely. And as wc come the end of another year, recalling our Jubilee theme of last year we pray that SEDOS may continue to remain npen to the creativc newless of the Spirit.

' William Jenkinson, CSSp Director SEDOS 901342

AFRICAN SYNaD

Valentino Salvoldi

(An interview with Bernard Agr6 who is bishop of Man diocese, in the Ivory Coast. Chairman of the Regional Episcopal Conference of French speaking West Africa and member of the General Secretariat of the African synod, he is one of the most outstanding leaders of the Catholic Church in Africa).

The announcement of the Synod Arabia. They can afford to build has taken many people by surprise. everywhere huge and beautiful mosques Uhat are the expectations of the and they try to spread the conviction African bishops? that Africa is naturally Muslim just as Europe is Christian. It is an easy First of all it will be an occa- slogan, appealing to people's im- sion to stay together and share our agination. And from Iran and other ideas, our problems. We want to study Arab countries is coming a wave of the results of the missionary ac- dangerous fundamentalism and tivity, that so far was for us an ex- fanaticism. With Islam we do not want ternal fact, in the sense that it confrontation, but dialogue, so that came from Europe; Now we want to be we can live together ih mutual the makers of our own Christian his- respect. tory, living and announcing the Gospel. You mtioned different problems. What is their focus? We are well aware that we have a lot of work to do in order to help Evangelisation. Deep, serious evan- our people understand how relevant is gelisation. We must do this with all Christ's message for Africa today, possible means: personal contacts, and prepare enough people to announce communities, associations, all tradi- God's word to everybody. tional and modern means of social communications, like radio, televi- The Synod will have to tackle sion, video cassettes... We should the theme of a cultural and economic not miss any occasion to announce independence for the Church in Jesus Christ to all the people we Africa. It is true that no diocese. meet. no church will ever be independent; we must have reciprocal bonds. But we The Synod will most probably have to grow in awareness, so that submit to the Pope some analysis. our people will freely participate in propositions. orientations. their own integral development. guidelines, so that the Pope will be able to make his decisions. Do you Another important theme will be think this Synod will succeed in dialogue with all other religions: changing something for the Catholic traditional religion, Protestant Church in Africa? churches, and especially Islam. In our area Islam is spreading, sup- I grew up in a mountain village. ported by money coming from Saudi I know from experience that mountains cannot meet... but people can. A well ferences between North and South. prepared and conducted Synod - not There are also changes going on: come guided from Rome or from Europe - and see how we celebrate a priestly should be able to present to the Pope ordination. I am trying to find, step some real common African aspirations by step, my way. and propositions. The Pope is not an emperor or a dictator: he will be There is a right to be dif- able to understand us. The Gospel ferent. We are not a carbon copy of says that if somebody is asking for Europe. We need time. Here in the bread, you do not give him a stone; Ivory Coast the Church is not even if he is asking for a fish, you do one hundred years old. We have had no not give him a snake.. . If the Pope time to develop a theology answering sees that our requests are the problems posed by our culture. reasonable, he will not pretend he did not hear anything. He is listen- I will continue to defend our ing to people. right to be different. Last year I visited Latin America and I became Going around Africa one heers a aware of the great differences found lot of talk about inculturation and inside that continent. I heard and africanization. But then one sees saw in Brazil that they have many bishops acting as if the Vatican developed liberation theology, no Council never happened. many priests doubt a great intellectual achieve- imitating everything coming from ment, suited for that part of the Europe and, in fact, going to Europe world. Here we have the right to look and North America and staying there for and to say other things, more in longer than needed by their tune with our cultural identity. We studies... Worst of all one detects a do not need to copy what others are fear of making mistakes, maybe of saying in Latin America or Europe. being brought to task, resulting in The cultural context is different. stagnation... What is good for them is not neces- sarily good for us. Not all churches are following the same path. In the same Ivory Coast there are remarkable dif- Ref. New People, November 1989. MISSION MOMENTS

wondering whether anything should come from the heart of remained of the tiny chistian the one who proclaims it after comity of 1938. he has made it his own through study and prayer'. Some years ago, Fr. What he found was an ac- Thomas Hichel, a Jusuit His- tive, enthusiastic community sionary, went to celebrate the of about 120 catholics. Yhile Ref. Amoldus Nota (SM) Chrism morning Eucharist in they had no priests, the few December, 1990 a small mountain village 10 ha faithful had continued to meet from the town of Kediri in and pray, and they gradually East Java, from where it could attracted others to their com- be reached only by a footpath. munity. They gave instruction The 300 Catholics used one of to their fellow villagers and the larger houses for the baptized those who felt called monthly bss, removing the in- to be christians. They met on terior walls and an outside Sundays in each other's homes wall to make more room. Fr. to read and reflect on the Hichel writes: Bible and share their in- sights. (Excerpt from the open- 'During the Eucharist, ning address of Fr. Kolven- conducted in the Javanese lan- Scared lest their one back, SJ at the special meet- guage, I noticed that the copy of Holy Scripture might ing of all Jesuit Provincials first two readings of Scrip- be lost, destroyed by rain or at Layola, September, 20, 1990 tore were not read by the lec- worn out by constant use, they on the occasion of the 450th tors from the lectionary but set about learning as mch as anniversary of the Society). proclaimed accurately from they could by heart. nose who memory. Mtowardn one of the could read taught long pas- "Provincial Congregations old men told me the story of sages to others, so that when (of the Society) record the Catholic cammunity in the the first missionaries progress in the attempt to in- village. returned after 15 years, they tegrate the promotion of jus- found that the comity had tice and the proclamation of Before World War 11, only memorized the whole New Testa- the Gospel. But a certain num- two or three families had been ment, the Psalms, the book of ber of Jesuits, particularly baptized by Dutch missionaries Genesis and the prophecy of among those most directly con- who could come only oc- Isaiah; they were then working cerned, speak of a falling-off casionally. Between them the an the other prophetic books. from the enthusiasm of the christians owned only one copy Even when other copies of Holy 1970s. It is possible that the of the Javanese Bible. Only a Scripture and other books be- promotion of justice has today few people in fact could read, came available, the custom of lost something of its spec- so one of them who could, proclaiming the Word of God by tacular character and has be- semed as leader and catechist heart remained'. come more ordinary. Yet, if of the few catholic families. OUT present situation is com- With the coming of war, the lhe old man who told Fr. pared with that of ten years Japanese invaded what was then Michel all this had himself ago, it must be recognized the Dutch East Indies and all been baptized by the catechist that the promotion of justice the Dutch, including the in 1942. He ended his story by is today more widespread and clergy, were imprisoned. It saying: 'Father, it seem. to more deeply rooted in the con- was not until the early 1950s us that God's message doesn't sciousness of the Church and that a priest made the long have the same force when it is the world, as also in that of trek on foot to the village, simply read from a book; it the Society. The progress of our cm- who lived out the apostolic IWJmntfis ago there varr mitment has received its priorities of the Society to still a .park of hope that in- "conFirmation" in the totally the limit, in their lmiparaity digmou people vmld em- unprovoked and cruel assas- wrk, ia a call to all of us twlly be all- to returr, to sination of our six fellow- to live and p-te Justice in their forur life style in Jesuits in El Salvador, to bepiq with the Gorpsl. and m, rha on wt 17. the spedr only of the last Jesuits to be ready. M bet- the gave-t allottd mwu for to have suffered death for disciplerr of Jeru. to be per- noperation ?ree ?oreat" to justice' sake. This crime secuted and to give up our airlift thouudm at gold dig- reveals hor a university in- lives for others." gers out of Ymowi tar- stitution of teaching and re- ritory, while prmhfne at tb. search eM become M htru- tb A bulth pv ment of justice in the ~msof Ref. Jesuit Docu~tation. md the distribution of the Gospel, to the point Uut Nov~.ber. 1990. foodstuffs ..ow the in- its activity becomes un- ditpbau. lbea mntfis ear- bearable for the agents of in- lier, the gosanmnt hd a1- jutice. ready Mnaaud ttm phmd dwlition of 63 ill.grl ld- This uder hss shocked fng strips usd by pld dig- the Society and m~ypeople gers. Bowsver, only 13 of vithin the olurch ad outside. them van aebully bmbed. It could not be otherwise. Ihe rMn. at the bg.iruling of th central question could be put The intrusion of gold rainy season snd for lreL of like this: in the nome of the dimern into their territory. firuncing, the opur8tion wr Lord's Church the Holy Father and A COMt.Allt sit~ationof stopped. 16.nuhile gold dig- in his social teaching has malnutrition caused by the pra hve returmd to their strongly denounced the struc- loss of their traditional former activities, while tures of sin, cdtting th hunt- and fishing gmrndm bombed landing strips have Church and men of good will to my soon bring Yanolaris thair been rastored. promote the justice of the total extinction. Nmmdaya it Gospel with all the con- is setting very rare for Subsequently. the sequences that this entails at Visitors to to Sm my govenmnt's lAck of real in- the socio-econooic level. lhis YmWho has Mt pill- tarest in tho Fate of th in- appeal is made to all hmwl his face black, a sign of ditpbau quite evident. person, in their hearts, per- beres-t and aourninn for Only one- day before Alceni vaded vith selfishness, and in dead relatives and dapradents. Wm,ttm responsible .inis- their possessions. To this ap- ter for tho &fain of the in- peal there is an almost in- Dise~6es.mbnm before. digenous people visited stinctive resistance in each have been introduced into P.apiu. me dial doctor 8nd one's henrt . Since the me of Yan-i territory by the pld one nurse were aent to tho "&istian" implies a sharing d+s. lhis baa accelaetd region to invest* the con- in the passion of Christ on the death rate of the in- wquencem of dimeme and rl- behalf of the poor and for di~-. Atundoned by RlMI rutrition. In Sunaa~~utb. justice's sake, re attempt to (the government agency diLpidAted bo.pital im eon- dodge this obligation by put- originally destined for their stmtly overcrowded by tha ting a series of questions protection) and no longer able das.parately sick. -, vhich make it possible to to ccunt on the help of CMI. ttm lack of food h. UuMed evade the challenge of prmt- (the missioMy .gemcy foutuld hostilities indm ing justice. by the Brazilian bi.hOpsl wn- fdlies who in thok .asnk ference, banished in 1987 frm for food s~rrto inv~~%~each Even in the Society them Indian territories by govern- otharr fields. are those who think UIA~the DMt decrea). Y-s br. promotion of justice demanded beM totally dependant on the If tb. Brazilian gosam- by the Gospel is the affair of good-will of gold diggmrs. As rent continues to let the the laity and not of priests thy can no 1- cultivata siWti0n dOwi0r~t0 f-, Md religious. The ersmple of their om fields, thay taka r.nanud ~Uuopologista a1- our comp~ionrin El Salvador rezourse to beggiq for food. ready tomaw the extinction of the Yanommi people in tvo families to emigrate from over 50 years blacks vere not years' time. In Germany, their om countries and do not alloved to be trained as people are requested to mite intend to hinder in any vay mechanics, carpenters, plumb- to the chairperson of the the free movement of people in ers etc. And still today, al- Gem-Brazilian group of Par- the vorld, but in their though there is no legal lamentarians and to insist opinion immigration into South prevention, very little is that the credit, worth 250 Africa at present does not done for the professional million Dn promised Brazil as contribute tovards the good of training of bleclrs. The ar- an aid for the conservation of all the inhabitants. They rival of more vhite immigrant the rain forests in the Amazon refer in particular to im- vorkers mesns that those jobs region, should be suspended if migrants from Eastern European vill continue to be reserved nothing is done to remw gold countries. for vhites only. Many people diggers definitely from the regard the immigration of region and to better the lot Recalling that, Pope John vhites as part of an attempt of the Yanomami. XXIII in "Pacem in terris" to preserve the apartheid sys- (11.25) pointed out there must tem, seeing that higrants Ref. Missionszentrale Der be "just reasons" for emigra- from other African or Asian Franzishaner E.V. tion to another country, the countries are not encouraged Dctober, 1990. bishops underline that the new to settle in South Mrica. arrivals from Eastern Europe, being vhite, vill probably 'We all hope - conclude benefit from the economic in- the bishops in their letter - justices vhich apartheid AS for a new South Africa, in caused for so long. They may vhich the black vorkers have be offered acconmodation, in- equal opportunities of vork struction, health rtssistance, and in vhich nev arrivals are and other facilities such as, not classified according to Is the present move of for example, large areas of race. Then ve vill be in a higrants coming from mainly land and the land's resources, better position to velcome Eastern European countries a vhich are not yet enjoyed by other components of the hman good thing? The Catholic the black people vho vere born family to our beautiful land". Bishops of South Mrican have in the country. vritten a joint letter on this theme. They recognise the The bishops remind vhite Ref. Fides Service, Rome right of individuals and higrant vorkers that for November 21, 1990 SUaTHCT AND AUTHOR IWKX

"Education for Life: A Behaviour Process for Groups": Appendix Vol. 22, no. 1, 1-21 "Aids Action - Cooperation and Coordination" (Appendix to Vol. 22, no.2)

Africa "The African Missionary to Africa", 170-172

Africa - much "The Churches of Africa: Their tdentity? Their Uission?", 119-125

-n -n "Contextualization: A Missiological Imperative for the Chuch in Africa in the Third Millennium", 144-151

"The Missionary Dilemm - A Ghanian Fxperience", 303-307

Africa - Southern "Right-Wing Religious Sects and Church-related Groups in buthem Africa", 8-17 (Malawi, Zambia, Tanzania, Mozambique, Zipbabue. Swaziland).

America - Latin "The Fifth Centenary of Latin America", 131-138 "Nissionary Outreach of the Latin hoerican Church", 285-294. "Missionary Outreach OF the Latin American Church and the Fourth lath American Missionary Congress (COIM 4), Lh,Peru, February 199lW, 295- 302. "From Your Faith Send Missionaries", 233-234

America - South "The Native Priesthood in South' America", 265-267 -Bible "Behold I 13elre A11 Things New: Ihe Bible and meNew Evangelization", 251-256

Brazil "Evangelization and Tribal Cultures: An Analysis from Brazil", 60-67

Gt!iZS "Christianity and minese Religions", 163-167

Church - Local "Local Church: Practices and Theologies", - SEWS Research Smirur, 83- 127 "Local Church: Practices and Theologies in India", 87-103 "Believing Comities: The Local Church in the U.S.A.", 114-118 "lhe Churches of lifrica: Their Identity? Their Hission". 118-125 "Vocation Recruitment in the Local Church", 183-185 "Recruiting Vocations in the Local Church", 221-223 "The Theological Challenge of Indigenous Churches", 224-246

Cmity (Ease Coamunity) "Videos and Basic (Small) Christian wities", 281- 282

"Contextualization: A Missiological Imperative for the Church in Africa in the Third Millennium", 144-151 "hslim-Quistian Dialogue: 'The Salman Rushdie Affair"', 203-213 "North South Dialogue: One SmOS Institute Moves Ahead", 139-143

"Invitations for Spirituality in the Ecological Age", 79-80; "Earth Covenant - A Citizens' Treaty, 81; "International St. Francis Prize for the Environment: Canticle of All Creatures", 308-311

Ecumenism "The Ecumenical Significance of the World Convocation. Seoul, Korea, March 19901', 75-76

Education - Aids "Education for Life: a behaviour process for groups", Appendix Vol. 22 no. I, 1-21

"Ethics in Development Work", 53-59

"Reshaping Europe: I. A Letter from Gerhard Linn 275-277; 11. An Address by Peader Kirby", 278-280

Europe - Africa "The 'South' and the European Cownmity", 215-220

Evawelization "Evangelization and Tribal Cultures: An Analysis from Brazil, 60-67 "Evangelization and the WsMedia", 68-74 "Behold, I Hake All Things New: The Bible and The New Evangelization", 251-256

Formation "On-Going Formation", 159-162 "Urban-based Formation", 152-155

"Health in a Search for Wholeness: An Initial Exploration" 191-202 "Spiritual Healing: An Attitude Towards Life". 239-243

"Islam Explained", 229-233

JusticeIPeace "Justice Peace and the Integrity of Creation": 75-78 Creation "We Ecumenical Significance of the World Convocation. Seoul, Korea, Harch 1990", 75-76 "Between the Flood and the Rainbow: Covenanting for JPIC", 77-78 "Larth Covenant - A Citizem' Treaty," 81 "The 'South' and the European Cownmity", 215-220 "Reflection on Our Experience of Violence and Conflict", 227-228

Hass Media "Evangelization and the Mass Media". 68-74

Missiology "New Religious Movements: Their Contribution to Missiology", 268-274 nission "Behold, I MeAll Things New", 168-169 "The Search for Truth: A Missionary Imperative", 37-41 "The African Missionary to Africa", 170-172 "Reflections on Recruiting Missionaries Today", 42-47 "The Future of Missionary Societies, 30-33 "Missionary Collaboration with Local Churches, 33-37 "Missionary ltreach of the Iatin American Church", 285-294 "Missionary ltreach of the Latin American Church and the Fourth Latin American Missionary Congress (CMLA 4). Lima, Peru, February 1991". 295- 302 "F- YOU ~aith and nissiowies9@,233-234 "Ilm nisaionary Dilm- A Ghanian Experience", 303-307

"The Wative Prieethwd in South America", 265-267

"Reflection on Recruiting niasiowies Today", 42-47 "Vocation Recruitsent in tha lour1 c3n\rcht'. 183-185 "Recruiting Vocation in the Local Qnuch", 221-223

"Religion and Cauervati6mt1, 18-21

"Silver Juhilea Calebration", 2-7

"Invitatio~for Spirituslity in the Ecological Ags", 79-80 "Tne Search for a Libration Spirituality, Ihe B*'IWCrI Asia Hrperinnce", 235-238 "Spiritus1 &ding: An Attitude Towards Life, 239-243 "Seylo~of ~thmhod",313-315

"Feat-On-*-Ground Thenlogy", 173-182 '% Thenlogical Qmllm of Indigenous Qnuchea". 2U-246

'The Global Trd Wards Urbanization (Ilharts), 155

"Bmlieving Corulitias: TIw Local (hurch in the USA", 114-118

"Refleetion on (krr Experience of Violence and Conflict", 227-228

'*laan in the Put- of the Puology of Lib.rationl', 25-30 "%sum of WUarhocd", 313-315 AUTHOR INDEX

BALDA, Justo Lucunza, U. Mr. LAWLOR, Fay, H.U.U. Appendix BALW(, Romeo, UCU Vo1.22 n.1; BW(M1, Uario, IUC LINN, Gerhard BINGEW(, Wia Clara WRSCHEITER, Dom Ivo BOW, Clodovis BONK, Jonathan J. UARYKJOLL Sisters in Nicarngua IlcGUINE, nary Fm, ms CHING, Julia McUAHON, Hugh, SSC CORIJN, Daniel, On1 HERTPI, Alfons, SM

GW,Ivone, CSA NICHOU, Donald GOULET, Denis NUBUASAH, Frank, SW

HAAS, Pierre, CSSp WY,Charles HWLFI, Joseph, m PAPE, Carlos, SM HRKEL, Willi, OH1 PAWATH, PLary, mS HFXNDRICKX, Jeroom PmS, A.F. HOI,!-BWEGER,Walter, J. PMOUKOU, Efo6-Julien HORSFIFLD, Peter G. RENAUD, Etienne, H.Mr.

SENIOR, Donald, CP JALIL, Abjul SHENK, Wilbert R. JOHNSTON. June SIN, Jaime Crvdinal L. SUESS, Paulo, SJ KALNDA, Paul SUMHERS, Sarah, W4S KIRBY, Peader SURFZl'E, John KROEGER, James, KM KWG,~ans TIHPm(NANS, Frans, CSSp

WEIND, Teresita, SND WILFRED. Felix COMING EVENTS

BAIT1 UF'DATE mmG SEDOS Secretariat - 3.30 p.m. January 14, 1991

UISG/USG JUSTICE & PEACE PUBLIC MKEl'ING

Speaker: Fr. Sein McDonagh. SSC. Brothers of the Christian Schools January 22, 1991 9.15 - 17.30

SOUIIl AFRICA UPDATE

Speaker: Fr. Kevin Polson, CMM SVD Collegio - 4.00 p.m. February 11, 1991

MISSIONABY OurEEAcE OF THE ASIAN L2ImCBES SVD Collegio - 4.00 p.m. February 26. 1991

KISSIDWhPY OVRUiAcE OF TEE OCBAWIMI/AUSTRhLUN CEURCBgS SVD Collegio - 4.00 p.m. April 17, 1991

,

SEMS RRSEARCE SEIWAB: PROPHETIC MISSION IN A CHANGING WORLD

Speakers : Bryan Hehir, SJ - Edwina Gateley, VMM Villa Cavalletti, Frascati May 17 - 21, 1991 PROPHETIC MISSION IN A CHANGING WORLD

SEDOS RESEARCH SEMINAR VILLA CAVALLETTI. ROME, MAY 17 - 21. 1991

RESOURCE PERSONS :

BRYAN HEHIR. SJ. U.S.A.

EDWINA GATELEY, VMM. ENGLAND1U.S.A.

No one who looks at the world today can ignore the problems posed by modernity, the impact of science, industrialisation and ur- banisation, rapid and mass communication, exploitative economic and trade structures manifested in such problems as international debt, consumerism secularisation, dechristianization.

From a global point of view the epicentre and the key to the solu- tion of most of the problems are in the First World. This is be- cause of its economic and political and, in many places its cul- tural dominance due to the mass media. The elite of the First World also inspire and control, not to say corrupt, the economic and political Plite of the Third. If one reads the signs of the times and discerns priorities, one wonders whether the privileged place and the most challenging for mission today is not the First World.

This SKDOS Seminar will study the impact of the First World on His- sion today. Early registration is adviseable.