PROGRAMME

MONDAY 8TH JULY 2013: ARRIVAL

A- WORKSHOP ON THE THEME TUESDAY 9TH - THURSDAY 11TH JULY

TUESDAY 9TH JULY 2013 07H00 Morning Prayer (privately) 07H30 Breakfast 08H30 – 09H30: Opening Mass 09H30 – 10H00: Break 10H00 – 11H30: Opening Ceremony ▪ Opening Prayer ▪ Speeches and Goodwill messages 1. President of the National of Congo 2. Apostolic Nuncio in DRC 3. Congregation for the Evangelisation of the Peoples 4. Message from the Holy Father M U S I C A L I N T E R L U D E 5. Other speakers (cf. Programme of the opening ceremony for more details) 6. SECAM President 7. President of the Democratic Republic of Congo Group Photo 11H30 – 12H00: Break 12H00 – 12H45: Keynote Address by Cardinal and free discussions 12H45 Closing Prayer and Blessing 13H00 – 15H00: Lunch and Break 15H00 – 16H30: Talk: «Continuity between Ecclesia in Africa and Africae Munus» by Cardinal Laurent MONSENGWO PASSINYA 16H30 – 17H00: Coffee Break 17H00 – 18H30: Presentation by Facilitators and Workshops 18H30 – 19H30: Groups reports and discussions in Plenary

1 19H30 Vespers 20H00 Dinner

WEDNESDAY 10TH JULY 2013 07H00 Mass with Lauds 08H00 – 08H30: Breakfast 09H00 – 10H30: Talk: «Role of the ‘Truth and Reconciliation’ Commissions in the light of Africae Munus» by Bishop Matthew Hassan KUKAH 10H30 – 11H00: Coffee Break 11H00 – 12H30: Workshops 12H30 – 12H45: Midday prayer 13H00 – 15H00: Lunch and Break 15H00 – 16H30: Talk: «Socio-political movements in Northern Africa and the Interreligious dialogue» by Bishop George CHIHANE 16H30 – 17H00: Coffee Break 17H00 – 18H30: Presentation by Facilitators and Workshops 18H30 – 19H45: Groups Reports and discussions in Plenary First reading of the resolutions and recommendations on Reconciliation, Justice and Peace in Africa. 19H45 Vespers 20H00 Dinner

THURSDAY 11TH JULY 2013 (Morning) 07H00 Mass with Lauds 08H00 – 08H30: Breakfast 08H30– 10H30: Conclusion by Facilitators and Adoption of the Resolutions and Recommendations 10H30 – 11H00: Coffee Break 11H00 – 12H00: Adoption of the Resolutions and Recommendations (Continued) 12H00 – 13H00: Informal meetings 13H00 – 15H00: Lunch and Break

2 B- PLENARY ASSEMBLY THURSDAY 11TH - SATURDAY 13TH JULY

THURSDAY 11TH JULY 2013 (Afternoon) 15H00 – 16H30: Introduction and beginning ▪ Presentation of the Acts of the 15th Plenary Assembly ▪ Report of SECAM’s President 16H30 – 17H00: Coffee Break 17H00 – 19H45: Reports ▪ Secretary General ▪ Treasurer ▪ Departments 19H45 Vespers 20H00 Dinner

FRIDAY 12TH JULY 2013 07H00 Mass with Lauds 08H00 – 08H30: Breakfast 09H00 – 10H30: Talk and debate: «SECAM in the light of Africae Munus: strengths, weaknesses, perspectives» by Cardinal Théodore Adrien SARR 10H30: Coffee Break Visit to the President of the Democratic Republic of Congo 13H00 – 15H00: Lunch and Break 15H00 – 16H30: Statutes and new options for a more united and stronger SECAM 16H30 – 17H00: Coffee Break 17H00 – 19H45: Report of Regional Conferences on their Regions Presentation and Amendments on the Message and the Communiqué 19H45: Vespers 20H00 Dinner and Free time

SATURDAY 13TH JULY 2013 07H00 Mass with Lauds 08H00 – 08H30: Breakfast

3 09H00 – 09H45: Examination and adoption of SECAM’s Action Plan 09H45 – 10H30: Talk on the Moto Proprio «Intima Ecclesiae Natura» by Cardinal 10H30 – 11H00: Coffee Break 11H00 – 12H30: Adoption of the Message and the Communiqué 12H30 – 12H45: Midday prayer 13H00 – 15H00: Lunch and Break 15H00 – 17H00: Elections 17H00 – 17H30: Coffee Break 17H30 – 19H00: Secretaries General’s Mandate Date and Venue of the next Plenary Assembly A.O.B 19H00 Closing and Vespers 19H30 Dinner and cultural show

C- ANTICIPATED CELEBRATION OF «SECAM’S DAY» (29 July)

SUNDAY 14th JULY 2013

09H00 Closing Mass at Stade des Martyrs 13H00 Lunch 16H00 Organised visits around the city 19H30 Dinner and free time

MONDAY 15th JULY 2013: DEPARTURES

HAVE A FRUITFUL MEETING AND SAFE JOURNEY TO ALL!

4 LIST OF PARTICIPANTS

COUNTRY TITLE TELEPHONE E.MAIL I. AFRIQUE

1. Most Rev. Sithembele SIPUKA: Bishop 0027475326301 [email protected] 1. South Africa IMBISA Representative Bishop +21 458397022 [email protected] 2. Most Rev. Dabula MPAKO Religious 012-3236458 [email protected] 3. Sr Hermenegild MAKORO

00244- [email protected] eme 4. Most Rev. : 2 923310055 2. Vice-Prés. SCEAM 5. Most Rev. Jose Manuel IMBAMBA, Archbishop 00244-923312623 [email protected] Rep CEAST 00244 252264474 [email protected] 6. Most Rev. Estanislau Bishop +244 936578730 CHINDECASSE, Rep CEAST 00244231222237 [email protected] 7. Most Rev. Filomeno do Nasciemento Bishop 00244923423771 VIERA DIAS, Rep CEAST

5 Priest [email protected] 8. Rev. Fr. Samuel de Jesus Paquete

00229 95 35 [email protected] Bishop 5342 3. Benin 9. Most Rev. Victor AGBANOU Priest 0022921300767 [email protected] 10. Rev. Fr. Pascal GUEZODJE : Vice- 0022995865600 Secretary General 11. Rev. Fr. Edouard ADE Priest 0029995054998 [email protected]

0267 241-3601 [email protected] 12. Most Rev. Frank NUBUASAH : Bishop [email protected] 4. Botswana President IMBISA

00226705447 [email protected] 5. Burkina 13. Most Rev. Joachim OUEDRAOGO, Bishop 002264154444 Faso Rep +226 50306026 [email protected] 14. Rev. Fr. Sie Mathias KAM : Priest +226 70235346 Secretary General

6 15. Most Rev. Simon NTAMWANA, +257 22402160 [email protected] 6. Burundi Archbishop of Gitega Archbishop +257 79950486 16. Most Rev. Gervais +257 79928215 [email protected] BANSHIMIYUBUSA : President Bishop CECAB +257 79185758 [email protected] 17. Rev. Fr. Lambert NICITERETSE : Priest +257 22223263 Secretary General

Cardinal (237) 75 340330 7. 18. H. E. Christian Cardinal TUMI (237) 70666667 [email protected] 19. Most Rev. Joseph ATANGA : Rep. Archbishop +237 99908139 ACERAC +237 774395 01 [email protected] 20. Most Rev. Samuel KLEDA : Bishop +237 33423714 President Bishop +237 777523332 [email protected] 21. Most Rev. Georges NKUO : Rep. 0023777773167 [email protected] Bishop 0023733487135 22. Most Rev. Abraham KOME : Rep. 23. Most Rev. Sébastien (237)77873904 [email protected] MONGO BEHON: Secretary General Bishop CENC 7 8. Congo- 24. Most Rev. Louis PORTELLA- Bishop +242050555497 [email protected] Brazza MBUYU : President. ACERAC 00242066610782 [email protected] 25. Rev. Fr. Prosper M. MASSENGO : Bishop 00242055263056 Secretary General ACERAC (+242) [email protected] 066217101 26. Rev. Fr. Blaise-Martin MAKIZA, Priest [email protected] Secretary Gen. of CEC 27. Most Rev. Yao KOUADIO Marcellin, Bishop (00225)07912408 [email protected] Rep. 00225 30641745 9. Côte d’Ivoire 28. Rev. Fr. Aka ALOFA, Sec. Gen. Priest +225 426000 [email protected]

29. Rév. Fr. Nathanaël Yaovi SOEDE : Priest +225 05794106 [email protected] President ATA +225 02292656 [email protected] 30. Mr Valentin DAMBO, President +225 47135313 CRLAO

+236 75400180 [email protected] 10. Centre Bishop +236 70921204 Afrique 31. NONGO AZIAGBIA Nestor Desiré 32. Rev. Fr. Hani BAKHOUM Priest 00201224751621 [email protected] 11. KIROULOS

8 33. Most Rev. Grace Abune +251 111550300 [email protected] Berhaneyesus D. SOURAPHIEL, Archbishop 12. Ethiopia President 00241/06262549/ [email protected] 34. Most Rev. Timothée MODIBO Bishop 07520373 [email protected] 13. Gabon NZOCKENA : President (00241) 07-41- [email protected] 51-46 (00241) 06-06- 35. Rev. Fr. Michel-Ange BENGONE : Priest 89-22 Secretary General +233-302-777833 [email protected] 36. Most Rev. Charles G. PALMER- Archbishop +233-302-222728 14. Ghana BUCKLE : Treasurer SCEAM 37. Most Rev. Joseph OSEI-BONSU : Bishop +233244488904 [email protected] President 38. Most Rev. Gabriel J. ANOKYE : Bishop +233 208550154 [email protected] Representative +233-244081670 [email protected] 39. Rev. Fr. Nicholas AFRIYIE : Sec. Priest 208331153 [email protected] General 40. Rev. Fr. François-Xavier DAMIBA : +233 302-778867 [email protected] Sec general. SCEAM Priest st 41. Rev. Fr. Joseph KOMAKOMA: 1 +233 302-778867 [email protected] .Dep. Sec. General ‘’ Priest m 9 42. Rev. Fr. Yves Lucien E. NDJANA : +233 302-778867 [email protected] Director BICAM ‘’ Priest 43. Mr. Bénédict ASSOROW : Director +233 244274186 [email protected] of Communications Laity 44. Mr George QUARSHIE: Accountant +233 302778867 [email protected] SCEAM Laity 45. Mlle Juliet AMAH : Bilingual +233 302778867 [email protected] Secretary SECAM Laity 46. Mr Paul MUCHENA: Program +233 302778867 [email protected] officer. SECAM Laity 47. Mr Firmin ADJAHOSSOU: Prog +233 302778867 [email protected] officer. SECAM Laity 48. Mr. Paul TOWNSEND, Reg. Laity +233 544312414 [email protected] Director, CRS 49. Mr. Hippolyt PUL ,Coordinator, J&P Laity +233 244311098 [email protected] CRS

15. Guinea- 50. Most Rev. Jose Camnate Na Bishop 002456627291 [email protected] Bissau BISSIN : Représ. RECOWA/CERAO

51. H. E. John Cardinal NJUE: Cardinal 16. Kenya President +254-52-2020725 Archidiocese- [email protected] Bishop +254728-303888 52. Most Rev. Zaccheus OKOTH 10 53. Most. Rev. Tarcisius ZIYAYE, Bishop President AMECEA +254 204443133 [email protected] e 00254 20- 54. Rev. Fr. Vincent WAMBUGU, Priest 4443134 Secretary General 55. Rev. Prof. Peter I GICHURE, Rep. Laity ACUHIAM/ASUNICAM +254 727498964 [email protected] 56. Rev. Fr. Ferdinand LUGONZO : Priest [email protected] Secretary General AMECEA +254 734989960 [email protected] 57. Peter Patrick KIARIE NJOROGE : Laity +254 734989960 Representative AMECEA

58. Most Rev. Tlali Gérard Bishop 17. Lesotho LEROTHOLI : Rep.

Bishop 18. Liberia 59. Most Rev. Anthony BORWAH Priest 60. Rev. Fr. Patrick KABBA

11 61. Most Rev. Désiré TSARAHAZANA : Archbishop +261 3240 63099 [email protected] 19. Madagascar President de CEM 62. Most Rev. Benjamin M. +261 321153939 [email protected] RAMAROSON : Rep. CEDOI- Bishop MADAGASCAR

63. Most Rev. Tarcisius ZIYAYE : Archbishop 0/76574 [email protected] 20. Malawi President AMECEA (265) Karon [email protected] 64. Most Rev. Martin MTUMBUKA Bishop 0888854305

+223 20226784 [email protected] 65. Rev. Fr. Edmond DEMBELE, Priest +223 66749511 [email protected] 21. Mali Secretary General 00212 [email protected] Archbishop (0)537709232 22. Morrocco 66. Most Rev. Vincent LANDEL, CERNA 67. Most Rev. Joao Carlos Hatoa Bishop +215 21490766 [email protected] 23. Mozambique NUNES : Rep. 68. Most Rev. Lucio Andrice Bishop +258 828814140 [email protected] MUANDULA : President +258 25123347 [email protected] 69. Most Rev. Francisco Joao SILOTA : Bishop +258 251-22153 President de Caritas

12 70. Rev. Fr. Elpideo Fenias Adriano Priest PARRUQUE : Secretary General 24. Namibia +264 66255575 [email protected] Bishop +264 66255188 71. Most Rev. Joseph SHIKONGO Priest 72. Rev. Fr. Thomas MANNINEZHATH 00227 20410 330 [email protected] 73. Most Rev. Ambroise OUEDRAOGO : Bishop [email protected] 25. Niger Rep.

+234 [email protected] Cardinal 8034511635 26. 74. H. E. John Cardinal ONAIYEKAN +234-803- [email protected] 75. Most Rev. Ignatius KAIGAMA : Archbishop 7016258 President CBCN +234 [email protected] 76. Most Rev. Augustine AKUBEZE : Bishop 8037088431 Vice-President +234- [email protected] 8055299005 Bishop [email protected] 77. Most Rev. John OKOYE : rep. +234 [email protected] 78. Most Rev. William AVENYA : Bishop 8039654924 Représentant

13 234-805579-000 [email protected] Bishop 0 79. Most Rev. Matthew H. KUKAH : Rep. 80. Most Rev. Martin I. UZOUKWU : Bishop Rep. 81. Rev. Fr. Raphaël MADU : Sec. Priest 0803332020217 [email protected] General +234 [email protected] 82. Rev. Fr. Octavius Y. MOO : Sec. Priest 8089797015 General RECOWA-CERAO 0243/81 777- [email protected] 83. H. E. Laurent Cardinal Cardinal 79347 27. DR Congo MONSENGWO 84. Most Rev. Nicolas DJOMO : +243 815183264 [email protected] President de la CENCO Bishop +243 998266297 [email protected] 85. Most Rev. Fulgence MUTEBA : Rep. Bishop 86. Most Rev. Dominique BULAMATARI: +243 818109291 [email protected] Rep. Bishop 87. Most Rev. Pierre-Célestin +243 818144053 [email protected] TSHITOKO : Rep. Bishop 88. Rev. Fr. Léonard SANTEDI : Sec. +243 815215057 [email protected] General CENCO Priest 89. Rev. Fr. Melchior-Edouard MOMBILI, +243 818742320 [email protected] Secretary general ACEAC Priest [email protected] 90. Rev. Fr. Jean-Bosco MATAND, Priest +243 818120831 [email protected] Rector UCC

14 Laity 00243991813626 [email protected] 91. Mrs. Berthe ODIA, Rep AFLF/FAAF 92. Most Rev. Smaragde Bishop +250788516346 [email protected] 28. Rwanda MBONYINTEGE, President 00250 [email protected] 93. Rev. Fr. Célestin HAKIZIMANA, Priest 788382590 Secretary General

95 Most Rev. Manuel ANTONIO 00239 2223455 [email protected] SANTOS Bishop 29. Sao Tomé 94. H. E Théodore Adrien Cardinal Cardinal +221 338890600 [email protected] 30. Sénégal SARR : 2e V-Pres. SCEAM 95. Most Rev. Benjamin NDIAYE, Bishop +221 339411374 [email protected] President Priest 31. Sierra Leone 96. Rev. Fr. Paul SANDI

32. Tanzania 97. H.E. Polycarp Cardinal PENGO : Cardinal +233-302-77887 [email protected] President SECAM 98. Rt. Rev. Tarcisius Ngalalekumtwa, Bishop 00255262702090 [email protected] President 99. Rt. Rev. Renatus NKWANDE, Rep. Bishop +255 756595676 [email protected]

100. Rt. Rev. Bernadin MFUMBUSA, Bishop +255 784417990 [email protected] Rep.

15 101. Rev. Fr. Gallus Marandu, Sec. Rep. Priest +255 222851077 [email protected] +255 754624399 [email protected] 102. Rev. Fr. Francis MKAMWA, Priest

103. Rv. Dr. Thadeus MKAMWA Priest +255 767175052 [email protected]

104. Most Rev. Jean-Claude Bishop 235-63263814 [email protected] 33. Chad BOUCHARD : Président 105. Most Rev. Edmond DJITANGAR : Bishop +235 66449955 [email protected] Rep. 00(235)66290701 [email protected] 106. Rev. Fr. Gabriel DOBADE ALIFA : Priest 00(235)22523779 Secretary General

107. Most Rev. Benoît ALOWONOU Bishop +228 90249014 [email protected] 34. Togo President +22892030344 [email protected] 108. Rev. Fr. Gustave WANME Secretary Priest +22890204605 [email protected] General 109. Most Rev. Emmanuel OBBO : Rep. Bishop +256 772488012 [email protected] 35. Uganda AMECEA Bishop +256-772602943 [email protected] 110. Most Rev. John B. ODAMA +256 [email protected] Bishop 6772502989 111. Most Rev. Paul SSEMOGERERE

16 Bishop +256 774617149 [email protected] 112. Most Rev. John B. KAUTA 113. Most Rev. Lambert Bishop +256 772694224 [email protected] BAINOMUGISHA +260 211155973 [email protected] 114. Most Rev. Télésphore MPUNDU : Bishop +206 97958830 36. Zambia Représentant 115. Rev. Fr. Justin MATEPA : Secrétaire Priest +260 977339602 [email protected] Général 116. Mary YUNIKE MWALE : Rep. Laity +260 977755709 [email protected] AMECEA

117. Most Rev. Jose Albert Serrano Bishop +263 28122325 [email protected] 37. Zimbabwe Anton: Rep. 118. Rev. Fr. Fradereck CHIROMBA : Priest +263 4705368/9 [email protected] Secretary General II. EUROPE

119. Mr Frank KRAUS : Rep.Missio Laity +492417507256 [email protected] 1. Aachen 120. Most Rev. Pirmin SPIEGEL : Director +49241442183 [email protected] General de Misereor Bishop 0049-221- Christoph.berndoff@pax- 121. Dr. Berndoff, Rep PAX BANK Laity 16015112 bank.de 122. Mr. Machnik Andreas, Rep PAX 049 [email protected] BANK Laity 22116015185 17 123. Dr. Ludwig Schick, Rep Episcopal Conference of Germany Laity +49-241-442206 [email protected] Laity 124. Michael HIPPLER Archbishop 0326470533 [email protected] 2. 125. Most Rev. Thierry JORDAN : Rep. 126. Don Michel REMERY : Vice- Priest +41712276040 [email protected] Secretary General CCEE 127. Rev. Fr. Jean FORGEAT : Deputy Priest 0172366890 [email protected] Director of Serv. Mission Univers.

128. Dr Johan KETELERS, Secretary Laity 3. Geneva General, ICMC

+442070955302 mmcpartl@.org.uk [email protected]. Laity uk 4. London, UK 129. Dr. Maurice McPARTLAN

Cardinal 5. Italia 130. H. E. Robert Cardinal SARAH Bishop +39 775290973 [email protected] 131. Most Rev. Ambrogio SPREAFICO

18 132. Rev. Fr. CIBAMBO Pierre, Rep. Priest +390669879716 [email protected] Laity 133. Mr Stefano PICCIAREDDA 134. Rev. Fr. Bernardo SUATE, Radio Priest [email protected] Vatican 135. Rev. Fr. Moses HAMUNGOLE, Priest +3348260189 [email protected] Radio Vatican

Bishop 6. 136. Most Rev. Everard De JONG, CCEE

136. Rev. Fr. Michael REMERY Priest 7.

III. AMERICA

1. United 137. Most Rev. Richard E. PATES, 515-237-5039 [email protected] States of USCCB Bishop America 138. Mr Steve HILBERT,USCCB Laity 202-541-3339 [email protected] DRC local participants

19

139. Fr. Clément MAKIOBO, Secretary +243 810812592 [email protected] 1. DR Congo CEJP Priest (continued) 140. Fr. Zéphirin LUYILA, President +243 815471763 [email protected] ASUMA Priest

141. Sr Marie-Bernard ALIMA Religious +243 818150503 [email protected] +243 99550168 [email protected] 142. Fr. Floribert MAVUNGU, Secretary of CECDI Priest +243 821364408 143. Sr Astrid NTUMBA, President of +243 994528210 astridntumbamalubungi569@hot USUMA Religious mail.com 144. Rev. Fr. Félicien MWANAMA, 2nd +243 998242807 [email protected] Deputy Sec. General CENCO Priest 145. Dr Bruno MITEYO, Executive +243 999988725 [email protected] Secretary of Caritas Congo asbl Laity

146. Rev. Fr. Lucien MONSENGO, +243822521150 [email protected] Secretary of ASUMA Priest

20

I. OPENING CEREMONY 1. MESSAGE TO THE HOLY FATHER

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Message from Propaganda Fide on the Occasion of the 16th Plenary Assembly of SECAM Kinshasa, 15-22 July 2016

Your Eminences, Dears Confreres and Bishops Dears Brothers and Sisters,

It is with great joy to know that you are meeting at Kinshasa for the 16th Plenary Assembly of SECAM. I am very happy to send you my affective greetings and assure you of the spiritual proximity of the Congregation for the Evangelization of Peoples so that you may have a very successful meeting. Your deliberations which are centered on the theme, “The - Family of God in Africa, at the Service of Reconciliation, Justice and Peace”, which is very much in line with the Special Assembly for Africa of the Synod of Bishops which took place in Rome from 4 to 25 October 2009, and concluded by the publication of the Post Synodal of Benedict XVI Africa Munus. Taking this same theme for this Meeting, after four years of concluding the Synodal workshops’, it will be desirable to reflect on how to realize the objectives of the Synod. By doing that, you will be responding to the invitation of Pope Benedict XVI, who in Cotonou, affirmed that, “After the reception of this document, it is now the time to start, at the local level, the phases of assimilation and application

22 | P a g e of theological, ecclesiological, spiritual, and pastoral data of the contents in this Exhortation” As the Prefect of the Missionary , I can only wish for the assimilation and application of these different contents, likely to give to the Church of God, on the African Continent and the adjacent Islands, a new wave charged with hope and Evangelical Charity. (Cf. A.M.n.3) The Mission of the Church in Africa, that of being “Salt of the Earth and light of the World” and in the World, that of being that “immense spiritual ‘lung’ for Humanity that is in crisis of faith and hope” according to Benedict XVI (Cf. A.M.n.13), today passes through its engagement at the service of Recompilation, Justice and Peace. But how can the Church in Africa be at the service of Reconciliation, Justice and Peace if she herself, in her dioceses, parishes, and in Small Christians Communities, is not a reconciled family, full of justice and peace? How can she be a witness to these evangelical values if she herself is prone to ethnic, tribalistic, and political divisions with partisan interests? My dear brothers in the episcopate, in accomplishing this mission for your Church, you have a big responsibility as Pastors of God’s sheep. You have already assumed this responsibility in an excellent manner. The Church in Africa has done and is still doing a lot. She plays a big role in society either socially or politically, especially in its engagement for reconciliation, justice and peace, through the different structures, particularly the Commissions for “Justice and Peace” and “Caritas”. So as I exalt the creation of these structures where they do not yet exist, I encourage that you make them operational where they are already established. Regarding the emergence and the recurrence of tensions with religious characteristics in some African countries, I hope that the efforts put in

23 | P a g e place at the social and political level, must also be the same on a proper religious level. In addition, the invitation of Pope Benedict XVI “to promote dialogue as a spiritual attitude so that the faithful learn to work together” is imperative given the difficulty that the faithful face today of trying to live together. How do we work together when we already can’t live together? The big task and continuous efforts of the Church in Africa at the service of Reconciliation, Justice and Peace are mostly hindered by false witnessing from even some members of the Church: Lay Christians, the Religious, and even Pastors themselves. Regarding this, the various exhortations of the Holy Father, , are of great importance and great news. It comes to mind that his exhortation, given to the Italian Bishops last May, when affirmed that “to be Pastors, is to take the responsibility of journeying with the Sheep, free from all that weighs on the apostolic zeal.” To journey in front of the Sheep, is also to serve as a model. To be free from all yokes, is to go on the path opposite to all ideas and practices that are against the Spirit of the Gospel. Dear Confreres, in the perspective of living under a new rhythm filled with hope and evangelical charity, as Pope Benedict XVI had wanted and wished during the Second Special Assembly for Africa of the Synod of Bishops, and bringing into light the orientations and pastoral options in the Exhortation, Africa Munus, the Church in Africa is invited to go “to the existential peripheries to proclaim the life of Jesus Christ”, “ where there is pain, where there is bloodshed, where there are prisoners of many bad masters”. This is Pope Francis’ constant call on us for a poor Church for the poor. In conclusion, I wish to remind you that the Second Special Assembly for Africa of the Synod saw the need for a stronger action of solidarity at all levels of the Church in Africa. This solidarity is concretely

24 | P a g e manifested, among other things, in the participation in the activities of SECAM structures, in personnel and financial needs. I invite you to stop at nothing in making this solidarity effective, hence, the Church in Africa will then be a witness to unity for which Christ prayed. (Cf. Africa Munus, 106). In union with the intentions of the Church in Africa and the adjacent Islands, I entrust this Assembly, to the intercession of the Mary, Our Lady of Africa and Star of Evangelisation Rome, 29 June 2013, at the Solemnity of Peter and Paul

His Eminence R. Fernando Cardinal FILONI Prefect of the Congregation for the Evangelization of the Peoples.

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2. WELCOME ADDRESS – PRESIDENT OF CENCO ADDRESS OF THE MOST REVEREND NICHOLAS DJOMO, BISHOP OF TSHUMBE AND CHAIRMAN OF THE NATIONAL EPISCOPAL CONFERENCE OF CONGO (CENCO) AT THE 16th PLENARY ASSEMBLY OF SECAM IN KINSHASA, His Eminence the Cardinal, President of the symposium of Episcopal Conferences of Africa and Madagascar (SECAM), Your Most Reverend Eminences, His Excellency the Minister of Interior, Security, Decentralization and Customary Affairs, Personal Representative of the Head of State, Your Excellencies Lords Archbishops and Bishops, My Lords, Distinguished guests in your respective qualifications, Dear brothers and sisters, 1. The Church Family of God in the Democratic Republic of Congo is pleased to welcome you in this beautiful part of the Congo River Hotel and to present her cordial words of welcome to this meeting of the 16th Plenary Assembly of the Symposium of Episcopal Conference of Africa and Madagascar. 2. By the time we welcome you, come to our mind these words of the psalmist: << Blessed is he who comes in the name of the Lord >> (Ps 118, 26). Indeed, all of who coming from across Africa, Europe, America and elsewhere in the world, have come to the Lord, bringing along the joys and pinecones, anxieties and hopes of the men and women of your regions. 3. Coming on behalf of the Lord, you are also messengers of peace and of God, messengers of the Good News of Christ, Priests of the new covenant, which offered the perfect sacrifice on the altar of the cross for redemption of humanity. We welcome you with joy as the bearers of a message of brotherhood and love; kindness and mercy; reconciliation, justice and peace. May the God of peace and Father of our Lord Jesus Christ spread a profusion of graces on you 26 | P a g e

and derive abundant fruits of justice, reconciliation and love among African peoples.

Your Most Reverend Eminences, Your Excellencies, Distinguished guests, Dear brothers and sisters,

4. 29 years ago, is from 5th to 22nd July 1984 our country Congo hosted here in Kinshasa, the 7th Plenary Assembly of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM). It was during that memorable Assembly on the theme: “Church and human promotion in Africa” that SECAM had taken decisive guidance on the necessary link between evangelization and human promotion. Today our Church is pleased and honored to host the 16th Assembly that proposes to reflect on the theme “The Church Family of God in Africa at the Service of Reconciliation, Justice and Peace”. theme capital and vital to the harmonious and happy future of the African continent and adjacent islands. 5. In the Post Synodal Apostolic Exhortation Africae Munus, Pope Benedict XVI says that: “The face of evangelization in Africa today takes the name of reconciliation, which is essential for establishing in Africa rapports of justice among men and to build a just and lasting peace in respect of each individual and of all peoples, peace which opens up to the contribution of all people of good will, beyond religious, ethnic, linguistic, cultural and social considerations respectively. May the entire Church accompany with affection the brothers and sisters of Africa!” (Africae Munus 173) 6. Work for reconciliation, justice and peace in Africa requires courage and a fine insight to detect the true motives of conflicts and the tangible and forgotten acts of injustice. The Church Family of God in Africa, confident in the Lord Jesus Christ, is called to continue tirelessly, through the proclamation of the Gospel and the social ministry, this task of reconciliation, justice and peace among all the sons and daughters of the continent. 7. Again it is Pope Benedict XVI who comforts us in this evangelizing mission in these words: “welcoming Jesus offers to Africa more

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effective healing and deeper than any other. As the Apostle Peter told the Apostles in Acts (3.6), I repeat that it is neither gold nor silver that Africa needs first; she needs to trust in herself, in her dignity of people loved by her God. It is this encounter with Jesus that the Church must offer to bruised and wounded hearts in need of reconciliation and peace, thirsting for justice. We must provide and proclaim the Word of Christ who heals, liberates and reconciles” (Africae Munus n.49). 8. Such seems to be for us the imperative of the moment for our evangelizing mission in the African continent: offering and announcing to our brothers and sisters the word of Christ who heals, liberates and reconciles. For those who accept Christ and believe in him as just reminded us His Holiness Pope Francis in his first letter , “is called to exercise its responsibility in the world through a concrete service of justice, law and peace, knowing that faith does not distant us from the world and is no stranger to the concrete teaching” (Lumen Fidei n.51). Indeed, thanks to the faith, we can look ahead to the future with realism and feed a trustworthy hope without letting hope being taken away from us, as often says Pope Francis. 9. Our inner most desire, when our work will begin, is to see these very incisive words of the Holy Father, strengthen our commitment to reconciliation, justice and peace in our continent. May this Assembly, with a sharp analysis, lead to generate new pastoral guidelines, more incisive and relevant, able to clarify with courage and determination, the new paths to explore in truth, in order to contribute to the emergence of a self -reconciled Africa, 10. We sincerely thank the organizers of SECAM for choosing to hold the 16th Plenary Meeting in our capital. We are grateful to our Government of DR Congo for all his contribution and for offering SECAM; this splendid setting of the Congo River Hotel and for putting to our disposal other facilities to ensure that these meetings are held in the best conditions. 11. In reiterating our warm welcome wishes to you, I implore the intercession of our Blessed Martyrs of Congo, Marie Clémentine Anuarite Nengapeta and Isodore Bakanja so that this 16th Plenary Assembly of SECAM be a real Kairos for a new evangelization in

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Africa that invents new answers to the many challenges that our continent wishes to overcome in order to become forever a land of opportunities, land of reconciliation and peace.

12. May the Blessed Virgin Mary of the Word of God and Our Lady of Africa, continue to accompany the whole Church by her intercession and invitations to do everything her son tells us (cf. Jn 2: 5)! May the prayer of our Heavenly Mother, Queen of Peace, whose heart is always turned to God, strengthen any effort of conversion, consolidate any reconciliation initiative, and consolidate any effort in favor of peace in a world that is hungry and thirsty for righteousness (Mt 5,6).

Thank you.

Kinshasa, July 9, 2013

+ DJOMO Nicolas Bishop of Tshumbe President of CENCO

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3. ADDRESS BY THE APOSTOLIC NUNCIO TO THE DRC

To the Bishops of the Episcopal Conference of the Symposium of Africa and Madagascar Meeting in Kinshasa

His Eminence Cardinal President of the Symposium of the Episcopal Conferences of Africa and Madagascar Meeting in Kinshasa. Your Eminencies Your Excellencies, Archbishops and Bishops of Africa and Madagascar His Excellency, the Interior Minister of the Democratic Republic of Congo Your Excellencies, Ambassadors and Head of Diplomatic Missions in Kinshasa Dear Fathers General Secretaries Honorable and Distinguished Guests in your respective ranks

On behalf of the Holy Father, Pope Francis, I greet you fraternally in this moment where you are gathered in the Plenary Assembly of your Symposium. And through you, I greet, always on behalf of the Holy Father, the entrusted to your pastoral care in your different countries and respective dioceses.

I first want to congratulate you for the ecclesial communion that you maintain at the level of SECAM and for all the various initiatives carried out in pastoral synergy with your Symposium, demonstrating by doing so, the unity and the integrity of the Church in Africa and Madagascar.

In speaking on this happy occasion, I cannot refrain from reiterating my admiration for this continent, for the Churches in Africa and Madagascar, and for yourself, pastors of this continental Church, who are witnesses of hope in the difficult situations of your respective countries.

I think particularly about the countries of this continent which are still facing wars and many others calamities. I think also about these African populations bruised by injustice, poverty and misery.

The theme of your meeting, (The Church, Family of God in Africa, in Service of Reconciliation, Justice, and Peace), is surely the expression of

30 | P a g e your desire to work together in brotherhood and communion, to foster a just and fraternal world in this continent.

This commitment, received from AfricaeMunus, which invites you to be at the service of Reconciliation, Justice, and Peace in this Continent, was supported and confirmed by the Encyclical LumenFidei, which was published a few days ago. In this Encyclical letter, which presents the shining light of the risen Christ in the darkness of our world of today, the Holy Father reminds us that Faith is not opposed to the commitment of building up our societies:

“Faith is truly a good for everyone; it is a common good. Its light does not simply brighten the interior of the Church, nor does it serve solely to build an eternal city in the hereafter, it helps us build our societies in a such a way that they can journey towards a future hope” (no.51).

In front of a danger of disjointed faith, without a real impact on the concrete life of the Christian, a faith which turns the eyes and hands to heaven without actually contributing to the transformation of societies, it is our responsibility to announce to Christians those beautiful words of Pope Francis in Lumen Video, “ the hands of faith are raised up to heaven, even as they go about building in charity a city based on relationships in which the love of God is laid as a foundation” (no.51).

With these words of the Holy Father from LumenFidei , I remain convinced that the current situation of this continent, far from being a fatality, is to be considered by the Church as a challenge that must inspire an “organic missionary project” whose approach has already been proposed in AfricaeMunus: “Evangelization today takes the name of reconciliation, an indispensable condition for instilling in Africa justice among men and women, and building a fair and lasting peace that respects each individual and all peoples” ( AfricaeMunus, no. 174). This passage of AfricaeMunus traces in few words, a pastoral project perfectly suitable for the current situation of this continent. However, to be able to cope with this pastoral challenge of reconciliation, justice and peace, the Church itself must evangelize itself. This is certainly what justifies the connection you made between the theme of the Church Family of God and that of reconciliation,

31 | P a g e justice and peace. It is really by becoming a Family of God that the church will be credible and effective in its pastoral commitment to reconciliation, justice and peace in this continent.

The theme of the Church Family of God concerns not only the Church in Africa but also the Church presents in other continents. If each of us is moved by a deep desire to enjoy the family warmth wherever he/she is, therefore, all Christians, regardless of countries or continents, will be able to dream of a Church Family of God where they can feel loved, welcomed, and forgiven.

The Church Family of God, has been the fundamental plan of God for humankind since the time of Abraham, the destined to become the father of many. God has only one plan for humanity: make all men children of the same father, united in one family, the Church. Speaking of the Church as Family of God, Pope Francis said: “The Church is a family in which one loves and is loved”.

The Church Family of God is therefore the place where love is lived, is a source of communion between God and man and, a source of communion among men who have succeeded to transcend ethnic and tribal differences in order to focus on what is essential in life: Faith in Jesus Christ, our Lord and our . It is hard to be family when some family members are harmed as victims of injustices. It is not really possible to feel belonging a family when one feels excluded. Since the tree symbolism is very important and remarkable in African cultures, I assure you of my prayers so that the Church Family of God in Africa and Madagascar will be this tree which Jesus speaks in the parable, this tree so welcoming that the birds, attracted by its freshness, take shelter in its branches (cf. Mt.13:32).

Thank You Adolfo Ttito Yllan Apostolic Nuncio Kinshasa, July 9, 2013

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4. OTHER GOOD WILL MESSAGES i) CAFOD Just one world 18 June 2013 Your Eminences and Excellencies, CAFOD, through our special Representative Dr Maurice McPartlan, is honoured to be involved in this 16th Plenary Assembly of the Symposium of Episcopal Conferences of Africa and Madagascar. We would like to assure you of our prayers and good wishes for a successful meeting as well as our commitment to work with you in the implementation of your decisions. The past three years have seen some significant changes in the way Church organizations relate to each other reflected in various documents: Africae Munus, the motu Propio: on the Service of charity and the final declaration of the meeting of Bishops of the Caritas Africa Region in Kinshasa, all of which challenge us, as Church, to reflect on how Charity is an integral part of the church’s mission. Whilst there has been a necessary focus on how Northern Caritas agencies should relate to their Southern Partners, we also want to acknowledge, and build on, the contribution the Church of Africa is making to the Church in and . This same period has also marked a certain change of attitude within some Northern Institutions which are now coming round to the recognition of value of faith Organizations in the on-going struggle against poverty in the world, not only because of their far-reaching presence, but also because of their holistic approaches to development. We have been involved in the elaboration of the Faith Partnership Principles Paper that is now an official document of the UK Government’s Department for International Development (DFID). DFID is now looking at piloting the principles and we will continue to promote the importance of the role of the church in Africa with them and encourage more direct involvement with Church institutions.

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We have also been encouraged by the interest shown by the Regional Conferences of SECAM, CELAM, and FABC in the discussion around what should replace the Millennium Development Goals and whose Presidents wrote to the CIDSE organizations to ask for their technical input into the discussion. We eagerly await the outcome of your debate on the issue and look forward to being available to cooperate further should you so desire. When possible, we have also been happy to help National Conferences get access to British Government officials in order to carry out lobbying activities. Yours in Christ Chris Bain -Director - CAFOD Bishop John Arnold - of Westminster and CAFOD Chair

ii) CRS - CATHOLIC RELIEF SERVICE GOODWILL MESSAGE TO PARTICIPANTS OF SECAM’S

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16TH PLENARY ASSEMBLY (Held in Kinshasa, 8-15 July 2013)

2 July 2013

His Eminence, Polycarp Cardinal PENGO Your Eminence, Polycarp Cardinal PENCO, President of SECAM, Your Eminences, Cardinals present Your Excellencies, Archbishops and Bishops present Honorable invited guest, Ladies and Gentlemen, All protocol observed,

I bring you all warm greetings from the leadership and staff of USCCB on this occasion of the 16th PLENARY ASSEMBLY of SECAM. It is with sincere pleasure that I share with you the joys of organizing this plenary on this very important theme, the Church- Family of God in Africa in Service to Reconciliation, justice and Peace. The venue of this Plenary could not have been more aptly chosen-located in a region that epitomizes the struggles of the people of Africa for peace, reconciliation, and authentic human development. We need no reminders that Africa is a continent blessed with so much and yet so poor, largely because violent conflicts have taken the better part of the days of independence to date; derailing all efforts at development and afflicting its people with pain, abuse, death, and the loss of live, limb, and property. Mother Church rightly bequeathed the theme of reconciliation to the church in Africa over four years ago, starting from the preparations toward the Synod of Bishops on Africa in October 2009; the synod deliberations and outcomes of the Synod; the many discussions on the Synod propositions thereafter, including the post Synod meeting that SECAM and Caritas Internationalis organized in 2010. The Holy Father’s exhortation on the Synod-Africae Munus-capped the importance of is message on the need for the church in Africa to engage actively in the promotion of peace and reconciliation among and between the divided people on the continent; when he stated in the very first paragraph of Africae munus that the Church in

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Africa has a responsibility’’… to explore its Christian vocation more deeply; it is called, in the name of Jesus ,to live reconciliation between individuals and communities and to promotes peace and justice in truth for all’’(Africae Munus,#1). He calls on the Church in Africa’’… to be a witness in the service of reconciliation, justice and peace’’ (Africae Munus, #15, p.17). We are happy to note that the flame of reconciliation that was lit with the launch of the synod is still burning bright in the desires of the Church on the continent to make it real for the long suffering people of the continent. Since 2010, we have witnessed the considerable contributions the church has made to peace and development processes across the continent. Whether it was through engagement with governments to ensure that national constitutions respect the rights of all; participating in processes to ensure that national elections and referenda are fair and peaceful as we saw in South Sudan, Malawi, Ghana, Nigeria among others; or directly working in communities to build peace, reconciliation, and social cohesion, the Church’s contribution to peace and reconciliation on the continent is no longer hidden. We salute and encourage you to keep working to improve the knowledge and skills of church personnel and their counterparts of goodwill in other faith traditions to be the ambassadors of peace. In Africa the Church finds itself a minority in some countries, especially those with predominantly Islamic populations. These are precisely the areas where the church’s message of reconciliation and development in peace is very urgently needed and must not only be preached, but above all, acted on to make the gospel promise of peace on earth to all people of goodwill a reality. in particular, we strongly encourage you to work with other religious groups, especially groups from Islamic faith, to address actual and potential risings of faith-based conflicts in Eastern Africa (Kenya and Tanzania, in particular), as well as in West Africa (Nigeria).beyond interfaith dialogues of words, the promotion of active dialogues of action, through engagement with people of other faiths to address the distortions of the scriptures that give rise to hate and violence must be embarked on with urgency. For centuries, Africans lived in Families and communities where people were free to choose what faith they wished to follow; true believers of most faith traditions still cherish the plurality of faith in the same families. We must therefore not allow the few that hold different views to disturb the peace for the majority. 36 | P a g e

In furtherance of the church’s ability to speak out for the poor, we are happy to note that SECAM is making efforts to have an observer status at I Addis Ababa. We applaud you and strongly support this initiative. Indeed, we would recommend that the Church endeavors to have similar representation at regional decision making forums in Eastern, Southern and West Africa, as the context so permits. This is because the presence and voice of the Church must speak loudly for the people of Africa in these forums, where important political, economic, and social policy decisions are often made on the expediency of politics without due regard to the social, religious, and general welfare and dignity of the people of continent. We in CRS have walked with you on many paths in search for peace, justice, reconciliation, and authentic human development over the last 50 years plus, at the diocesan, national, regional, and continental levels. We commit ourselves to continue to engage more closely with you at all these levels as you journey through this search for peace, reconciliation and development on the continent. We continue to pray for you all, and we commit to continue to work with you in whatever way we can so that your dreams of reconciliation, peace and true development for the people of this continent are realized. For ‘’Reconciliation {is the only thing that} overcomes crises, restores the dignity of individuals and opens up the path to development and lasting peace between peoples at every level’’ (Africae Munus, p.23). I wish you God’s blessings and guidance for your deliberations this week. Sincerely, Dr. Carolyn Y. WOO President & CEO

References: Benedict XV I(2011) Africa Munus, Post- Synodal Apostolic Exhortation available from www.apostoladocmf.org/Download? Nome… ext pdf… /793.pdf

iii) BISHOPS’ CONFERENCE OF FRANCE

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SPEECH BY MOST REV. THIERRY JORDAN, ARCHBISHOP OF REIMS, REPRESENTING THE BISHOPS CONFERENCE OF FRANCE

Dear Cardinals, Dear colleagues Dear friends,

I extend to you the warmest greetings of the Conference of Bishops of France, and namely those of our new president, Archbishop Georges PONTIER, Archbishop of Marseille, as well as Bishop François GARNIER, President of the Commission of the Universal Mission of the Church. By listening to the various statements given here in the last two days, I felt deeply stirred. I present myself to you as indeed the bishop of cemeteries. My six Suffragan Bishops are also neighbors, Bishops of cemeteries. Apart from the Arab invasion from , all invasions of the land of France, the course of history were through the Northeast. The invaders were the barbarians as the Vandals, Huns of Central Asia, Englishmen, Spaniards by Flanders and the Ardennes, Prussians, Austrians, Russians and unified German. There were 1500 years of both glorious and tragic time. When in September 1914 the German army invaded again France, the penetration was made through Reims. It was necessary that this city, history and symbol of national unity got destroyed, its cathedral and therefore the destruction of its soul. At the end of the First World War, the city was razed as to prefigure a Hiroshima. There were only 40 buildings standing among the ruins. What I want to tell you, dear colleagues, is that from death life can emanate if look deep within us. When General de Gaulle and Chancellor Adenauer decided to reconcile their two peoples, it could only be in Reims, it could only be at the Cathedral that they could do so, so as to give a sacred meaning to their act. As practicing Catholics, they asked that a Mass be celebrated: they knew that indeed their public opinions were opposed to the agreement; they had to overcome this, only God alone could give them strength. Finally, and contrary to established custom, they had to communicate and behave not 38 | P a g e as equals but as brothers. That is what was accomplished in Reims on July 8, 1962. Dear Brothers, France and its neighboring countries fought for centuries, but were finally able to lay the foundations of Europe. And you, you have to face huge challenges and permanently establish coexistence and peace. The world is moving so fast nowadays. To succeed, we certainly need prophets, we must also believe in the spiritual patrimony common to all Christians. This is where can be found the strength and the inspiration to transform things, transforming the order (or disorder) established. We wish you all the best of luck to overcome by yourselves what may seem impossible to human views I hand over to Fr. Jean FORGEAT, who will elaborate on some of the activities of our Conference.

11th July 2013

+ Thierry Jordan, Archbishop of Reins iv) MISEREOR

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Message from MISEREOR to the participants in the General Assembly of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) taking place in Kinshasa From 08 to 15 July 2013.

Your Eminences, dear Archbishops and Bishops, dear Guests, Your Excellencies (je nach Anwesenheit von Ministern und Botdchaftern),

As the still relatively new Director General of MISEREOR, I am very happy to have the opportunity to be here with you and take part in this General Assembly. Together with all of you, we are thinking about how the world should look in the future and how the international community should change in order to enable people everywhere to live in dignity and justice in keeping with the word of God and people ‘s needs and in a way is conducive to preserving an unspoilt natural environment. We share the values that you expressed in your position paper this past March, and we share them beyond continental confines. However, making this message a part of key discussions will take a great deal of effort, and requires people who listen to each other, who link up with each other and, in so doing, create a network of hope. To this network of hope we wish to contribute our own willingness to listen to you, to learn from you, and to change our ways in response to God’s call. This is the prerequisite we have to fulfil if we want to join you in solidarity, within the limits of what is possible for us, on your pilgrimage towards justice, peace and responsible stewardship of creation. and this is MISEREOR’s commitment of action based on the Gospel, in Church, society and politics. In the Bible, the two creation narratives tell us that we are called upon to be responsible stewards of creation. In our relationships with others our response to God’s compassion and mercy is to compassionate and merciful ourselves (cf. LK 6.36).in Jesus Christ we find the example showing us that compassion endures, survives and lives on through and beyond what seems to be the ultimate failure on the cross. I am convinced that one such network of faith and hope is represented by you right here. Together with you, we wish to go forward in our advocacy

40 | P a g e among policymakers for life in dignity and fullness. The only way for us to be authentic as we do this is to work together with all local Churches the world over and follow the inspiration of social teaching of our church, using a range of activities to send a strong signal to oppose the horrific reality of poverty and injustice that mocks God: we are God’s hands reaching out to the people in Africa who continue to suffer from countless human-made conflicts, who are forced to flee, who have no home, who live in precarious conditions, whose land is stolen, who instead of benefiting from exploitation of natural resources become poorer, who are not allowed to participate in decision-making affecting their lives, who suffer from corruption and bad governance and, who despite everything, are still seeking decent prospects in their lives. In the past more than 50 years, we at MISEREOR have experienced that many starting points for this work are already in place. We feel it is a great privilege to be able to work together with partners in Africa who as part of their discipleship of Christ care for and work with poor and are thus translating the social teaching of our church into everyday lives. This is true, for insurance, when people living in the same area have different religions and then - Have the courage to join forces to seek the well-being of all and contribute their spirituality and peace-building efforts in organizations regardless of their religious and denominational affiliations, - Have the courage to say ‘no’ to violence against God’s Creation, and stand up against oil corporations, mining giants and timber traders, - Have the courage to put together documentation that attests to rising inequalities, campaign for fair wages, and appeal to the consciences of those in political power, - In the fight against AIDS, have the courage to restore dignity to the disease’s victims, - Have the courage to fight for mutual respect among men and women, - Have the courage to serve as arbitrators in the struggle among ethnic groups, - Have the courage to force those of us in Europe and North America to look in the mirror and admit that our lifestyle has something to do 41 | P a g e

with the poverty trends in their countries, as climate change, for example, has shown us.

Whenever people have performed these courageous deeds, they have followed Jesus’ call to discipleship; they have stood up and have accompanied him on his journey. This journey is not over yet. For this General Assembly, our wish for you is that you will find all the inspiration and hope of our faith that will grant the courage to continue this work for reconciliation, justice, peace and integrity of Creation in Africa. And our wish for ourselves is that we will find many new companions on our journey together. Thank you very much. On behalf of all MISEREOR members of staff

Mgr Pirmin SPIEGEL Director General

42 | P a g e v) Missio

Your Eminences, Your Excellences,

Dear distinguish guests of the 16th Plenary Assembly of Symposium of Bishop' Conferences of Africa and Madagascar.

Via Mr. Frank Kraus, the Director of the Foreign Department of Missio Aachen I send you my warmest greetings and best wishes for your Assembly.

You have chosen the theme: The Church-Family of God in the Service to Reconciliation, Justice and Peace.

This theme is surely very important in our days and in the coming years. We need justice in our societies only through justice we can come to peace. But certainly for a real and lasting peace we need reconciliation. Not only in our very home countries or in Africa we need reconciliation and justice. We need them for the whole world and specially also for the relation between Africa and Europe.

We will help you as much as you can in your service to Reconciliation, Justice and Peace in your local country, in your region or throughout the whole continent or even beyond.

We will help you as much as you can in the world wide dialogue about reconciliation, justice and peace — especially with your brothers in Asia, Oceania and Latin America.

We invite you to share with the Faithfull in Germany your experience in the field of reconciliation, justice and peace, so that they get a deeper and deeper understanding from the live and work of the Faithfull in Africa and so that we can learn from each user.

Especially invite you to do it in the context of "Families in Need" because Missio will focus one of his campaigns on this issue in the coming years. For the moment we focus on the Reconciliation, Justice and Peace and Healing for families in the east of the very country. But we know that in so many more regions in Africa especially families are suffering. 43 | P a g e

I assure you that Missio will be at the side of the in Africa not alone through financial support but also in constantly prayer. Even if cannot be present due to other duties I assure you my solidarity and my union in prayer.

Mgsr. Klaus Krämer President missio Aachen missio Internationales Katholisches Missionswerk e.V.

44 | P a g e vi) ITALIAN EPISCOPAL CONFERENCE

Speech of his Excellency Ambrogio Spreafico, Bishop of Fransione Veroli-Ferentino, president of the Episcopal Commission for the Evangelization of the People and Cooperation between the Churches of the Italian Episcopal Conference.

I am happy to be here with you as the representative of the Italian Episcopal Conference, which for years has maintained a strong and consistent relationship with the countries and dioceses that you represent. I unite to my greetings and my best wishes for your work those of the President of our Episcopal Conference, Cardinal . We met with many of you during the Roman year as Professor and Rector of the Pontifical Urbaniana University, as well as through the community of Sant'Egidio.

Your meeting is really what we read in Lumen Gentium on the Church as “sacramentoftheunityofthehumanfamily”. You are this visible sign and in these days you are showing it, not only in this country that still has in some areas signs of divisions, but to your continent and I would dare to say to the entire world. However, today despite globalization, we are facing a general turning in oneself, to selfishness, to one’s on locality, a defense of what is ours and what belongs to us. Sometimes we build an identity against, instead of offering one’s own richness as a contribution to the human and spiritual growth of others. But the Church is catholic, that is to say universal. This is why each of our realities is called to express above all universality. We are witnessing everywhere frequently, also in Europe, a loss of unitive bonds, of anything that creates communion and community. Your meeting goes counter-current to this: you want to build unity where the world wants to separate, even within the Church. And from unity may arise scheme of reconciliation, justice and peace. We know, alas, division is solely the work of the Evil one, which is precisely the spirit of division. Where ethnic vision of life is prevailing; we must fear its presence. To the Christians of my diocese I often repeat that, conscious of the spirit of rivalry and division that also plague our Christian communities, we live in a global and tribal world, where everyone is defending himself, his own group, his membership, in 45 | P a g e spite of others. History teaches us, however, that identities against and not in connection with others are doomed to pure disappearance.

The Church, understood as God's Family- thatwasthethemeofyourfirstRoman Synod-as one people formed from many peoples, diverse but not divided, people today, can really offer itself as a place of reconciliation, justice and peace as the title of your Assembly indicates, and your commitment in the coming years. I have appreciated the work of your Church in promoting democratic processes of each countries as was the case in this country, thanks to the commitment of Cardinal Monsengwo Pasinya. It is a sign of what you are, of your stance of peace in a world in contraposition. I can only wish you to live in this spirit. The world, Africa, Europe need you, need your Christianity, your faith, your positive energy. I know several young people from the Churches of your countries, mature members of the laity, who love their land, are committed to the poor, with a genuine love for the Gospel and the Church, sometimes members to an ecclesial movement. Support them, help them to offer themselves for others, and as pastors, let us be as fathers who protect them and make them feel as full members of the great family of God, which is the Church, our mother and mistress. Your presence here and your unity are the first response to the challenge of poverty and the global market, which produce injustice as well as inequity and create a materialistic mentality, in which prevails is selling and buying; realities for the rich, destructive mirages for the poorest. Pope Francis spoke of a Church which is poor and for the poor, where Christians cannot be act like an NGO, but who touch through the suffering body of the poor, the body of Christ.

In this spirit the Italian Church will continue to support you in your initiatives, but especially in your commitment to reconciliation, peace and justice. I assure you our help, but over all of our prayers in this spirit of communion that unites us all in the one body in which Christ wanted us to be members. Thanks also to you, for the priests of your countries that help many parishes in . It is a sign of vitality and generosity of your communities. Support them, but above all, let us make sure they maintain a connection with you. Let us avoid the multitude of wandering clerics without roots and links with their pastors, what might lead to a false witness. Thanks to you and best wishes.

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vii) MESSAGE FROM THE REGIONAL COUNCIL OF THE LAITY OF WEST AFRICA (RCLWA),

Eminences, Excellencies, Reverends Father, Reverends Sisters Lay Brothers and Sisters,

The Regional Council of the Laity of West Africa (RCLWA), On behalf of the organization of all the laity of the local Churches united in the RECOWA-CERAO, i would like to thank SECAM for the invitation and also extend greetings to the eminent participants in the 16th Plenary Assembly. With the apostolic exhortation Africae Munus and the last Pan- African Congress of in Yaoundé that put lay people at the heart of the strategy of reconciliation, justice and peace; an invitation is given to SECAM to lay the foundations of a pan-African organization of Laity, not to mention those of the different sub-regions. We are convinced that this 16th Plenary Assembly of SECAM will lead us to reflect and propose solutions face: - Religious fundamentalism, - the politic, economic and social instability within African countries, - The growing atheism and facade of Christianity - The behavior of lay people involved in politics, - Threats on the family. and finally energize the lay faithful of Africa to play their role alongside pastors in the animation of the temporal order and the manifestation of the love of Christ in the heart of Africa and the world. Thank You For the Regional Council of the Laity of West Africa (RCLWA), Mr. DAMBO Valentin 47 | P a g e

President of RCLWA

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5. SECAM PRESIDENT’S WELCOME ADDDRESS

Welcome Address by the President of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) His Eminence Polycarp Cardinal PENGO

His Excellency, The Representative of the President of the Democratic Republic of Congo; Ministers of State and other Government Officials; The Governor of the City of Kinshasa; Mr. Desire Yango KIMBUTA Your Eminences: Cardinal Laurent M. Pasinya, our host, Cardinal Robert Sarah, Prefect of Cor Unum, Cardinal , President of the Pontifical Council for Justice and Peace; Cardinal The Apostolic Nuncio to the DRC, His Excellency, Adolfo Tito Yllana The Bishops’ Conference of the Democratic Republic of Congo Archbishops, Bishops, Monsignors and Priests, Rev. Sisters; Representatives of other Episcopal Conferences outside Africa; Our Dear Development Partners from Europe and America; The Local Organising Committee; Dear invited Guests, Ladies and gentlemen;

I would like to add my voice in welcoming you to this opening ceremony of the 16th Plenary Assembly. Before I continue I wish to congratulate the Government and people of the Democratic Republic of Congo on occasion of their independence anniversary which they celebrated a few days ago, on June 30. It is the prayer of SECAM that the Good Lord will continue to bless this beautiful country which has a very rich culture. May you experience peace and prosperity. We thank you; the Bishops’ of the DRC and all the faithful for the warm reception that you have accorded us since we arrived here.

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May I take this opportunity to also congratulate His Eminence, Laurent Cardinal Monsengwo Pasinya who is celebrating the Golden Jubilee in the priesthood.

For the sake of those who may not know SECAM kindly let me take a bit of your time to explain to you What SECAM stands for:

SECAM is a continental organisation of the entire Bishops’ Conferences in Africa and her Islands. It was during the that the six Founding Fathers of SECAM who were in Rome for that Council felt the need to form this body in order to bring the perspective of the Church in Africa to bear on issues and challenges of the Universal Church. It was subsequently officially inaugurated by the Pope Paul VI in Kampala, Uganda on July 31, 1969. The establishment of SECAM was also the result of the commitment of some bishops to build a continental structure in order to contribute Africa’s wealth of spirituality and religious culture among others to the Universal Catholic Church and in the entire world. A few years ago we celebrated our 40th anniversary.

The MISSION of SECAM is "to promote its role as a sign and instrument of salvation and to build the Church as a Family of God in Africa", to preserve and foster communion, collaboration and joint action among all the Episcopal Conferences of Africa and the Islands especially in matters of the spiritual and human development of the peoples on the African continent. Currently, SECAM has about 500 Bishops, Archbishops and Cardinals, and is made up of 38 national and eight (8) Regional Episcopal Conferences on the African Continent.

SECAM with its numerous challenges has endeavoured to live up to the expectations of its founding fathers. It has remained an organ of liaison, and consultation and collaboration among Episcopal Conferences on the continent of Africa. It does respect the autonomy of its members while trying to facilitate their evangelization efforts.

We are meeting here this time to deliberate on issues pertaining to justice, peace and reconciliation on our dear continent.

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In the last three decades, the Church all over the world has seen enormous changes, which have posed new challenges to the very mission of evangelization that Jesus Christ entrusted to us. Some of these social, political and cultural changes come from the phenomenon of globalization and secularization in the world today.

SECAM has since the past six years been very much involved in many justice and peace building activities throughout Africa through its Justice, Peace and Development Department.

As you very well know, the Catholic Church, wherever she finds herself, promotes the spiritual, moral and socio-economic development of the people. This is the hallmark of all the Episcopal Conferences in Africa. In all the countries that the Catholic Church is present she contributes in no small measure in the fields of Education, Agriculture, Health and social services, such as the establishment of schools, hospitals, clinics and health Centers for the Aged, Orphanages, Centers for people living with HIV/AIDS, supporting leprosaria, and other social amenities and interventions.

The lack of peace and reconciliation in many of our countries, towns, villages and homes in Africa impel all of us in our evangelization efforts to transform our continent through the promotion of Peace, Justice, Reconciliation and human dignity in our spiritual, socio-economic and political spheres of life.

The Apostolic Exhortation of Pope (Emeritus) Benedict XVI: Africae Munus stresses the role of the Church in Africa and its mission to the world as a whole regarding theme that we have chosen for this Plenary Assembly. In short, the Exhortation makes a passionate plea to the Church in Africa to take her place and contribute her spiritual wealth to the mission of the Catholic Church worldwide. Pope Benedict XVI says “I invite all people of good will to look to Africa with faith and love, to help it become – through Christ and through the Holy Spirit – the light of the world and the salt of the earth (cf. Mt 5:13-14). A precious treasure is to be found in the soul of Africa, where I perceive a “spiritual ‘lung’ for a humanity that appears to be

51 | P a g e in a crisis of faith and hope” on account of the extraordinary human and spiritual riches of its children…” (A. M. no.13)

It is very disappointing that, as we look back over the past fifty years of political independence in our continent, it has largely been a history of many economic and socio-political challenges. We have issues of bad governance, ethnic and religious conflicts, all resulting in the misery of children, women and the vulnerable. As if this was not enough we have negative tendercies like greed, selfishness and the looting of resources like, timber, gold, diamond, oil and gas, which result in the wanton destruction of our environment.

SECAM would want to reiterate what Pope (Emeritus) Benedict XVI said that, on the social plane, human consciences are challenged by the grave injustices existing in our world as a whole and within Africa in particular. The plundering of the goods of the earth by a minority to the detriment of entire peoples is unacceptable, because it is immoral (Africae Munus No.24).

The problems of Africa are more and more taking regional dimensions, like in the Great Lakes, some parts of West Africa, as well as the crisis in the region of South Sudan, Dafur, Central African Republic and recently, North Africa and Mali.

As the Church tries to contribute to the the integral development on the national and regional levels we have to intensify our pastoral and socio- political awareness activities. We have to encourage the lay faithful to embrace political engagement as an for the establishment of kingdom of justice, love and peace, for the common good, guided by the Social Teaching of the Church.

SECAM has over the years appealed to African Governments to be accountable for the leadership of their countries by promoting conditions for justice, peace and development through forgiveness and reconciliation. It is for this reason that SECAM is seeking an observer status at the UN. We want to make a contribution of the Church on the continental level to bear on the problems of Africa.

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We need to address the multiple interlinked challenges of: violence and conflicts, eradicating poverty, ensuring environmental sustainability, achieving economic equity, tackling climate change, managing equitable use of our natural resources and good governance and democracy.

May I take this opportunity to commend the All Africa Council of Churches, and the African Council of Religious Leaders for the collaboration that we have had over the years in addressing some of these challenges I have just mentioned. I hope that we will come up with more programmes in finding solutions to the myriad of problems on our continent particularly those that have religious undertones, like Boko Haram, and also to put a premium on the growing indiscipline among the youth in our societies, and to find ways of arresting the declining moral fabric of our societies.

In our deliberations during these few days we may strive to come out with suggestions which would assist our governments to re-energize their drive towards the creation of just and equitable social structures for real human development on our continent. “We need to build a just social order in which all receive their share of the world’s goods, and no longer have to depend on charity” .

May Mary the Queen and Patroness of Africa, the Holy Martyrs of Uganda, St Augustine and all the Saints of Africa intercede for the Church and peoples of Africa.

Many thanks for your kind attention and may the Good Lord bring our Plenary Assembly to a successful end.

On this note, I now have the pleasant duty to declare the 16th Plenary Assembly of SECAM, duly open.

I thank you for your attention.

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II. WORKSHOP ON THE THEME: “THE CHURCH-FAMILY OF GOD IN AFRICA IN SERVICE TO RECONCILIATION, JUSTICE AND PEACE”

1. KEY NOTE ADDRESS BY CARDINAL TUMI

WE WILL NEVER SPEAK ENOUGH ABOUT JUSTICE AND PEACE (SECAM, KINSHASA FROM 8 TO 25 TH OF JULY 2013)

Your Eminences, Your Excellencies, Reverend Fathers, Reverend Sisters Distinguished invitees, I was asked to give the inaugural speech! Maybe because I am a former president of SECAM, or because I am among the oldest Cardinals in Africa! I have accepted the invitation, and wholeheartedly I join those who spoke before me to wish you a warm welcome at the 16th plenary assembly of SECAM. Let me recall that, before and during the Second Special Assembly of the bishops Synod on Africa, we reflected enough on the theme: ‘’ the church – Family of God in service to reconciliation, justice and peace.’’ The Apostolic Exhortation Africae Munus also speaks abundantly on this theme. It will not be a pointless repetition, that I should dwell on the issue of justice and peace in Africa. Just by looking around us, by watching TV and listening to radios, we discover that there are enough good reasons why the issue of justice and peace should be discussed in Africa. Africa is in dire need of justice and peace. Threats against peace reveal existing profound inequalities between citizens of the same country, and between nations. While emerging countries are

54 | P a g e actively acquiring weapons, their people are dying from hunger and disease already eradicated elsewhere. Poor countries that are the majority of African countries, with no military power are at the mercy of dictators sworn in power against all democratic principles .in Africa; it is customary that a constitution be changed to avoid power changing hands. Unfortunately, and quite often, it is not for the good of the people but for selfish personal interests of these dictators. Given the current state of things, is the Gospel message still relevant? Are Christians able to propose references and experiences allowing humanity to acquire more wisdom? At first, all of this seems impossible. And yet, there are many National Episcopal conferences in Africa, courageous enough to denounce cheating and fiddling during elections, the tribal exercising of power and the tyranny of leaders who have access to power with no legitimacy, without the people’s blessing, through free and transparent elections. ‘’blessed are they who hunger and thirst for righteousness, for they will be satisfied.’’ (Mt 5:6) ‘’Blessed are the peacemakers, for they will be called children of God.’’ (Mt 5:9).Africae Munus (#26) clearly states that: ‘’the of Christ, in union with his master, must help to create a just society where all will be able to participate actively, using their particular talents, in social and economic life,’ ’I underline with insistence the phrase: ‘’ the disciple of Christ … must help to create.’’ The above is loving plan of God for the African people. How could we manage to present this plan as the power of the resurrection able to renew the face of earth, able to send the rich away empty and throw down dictators from their thrones? How can the Gospel be incarnate in social structures without being alienated by political systems? Today it is no more, as it used to be in biblical times only about the giving of alms, welcoming the stranger, the widow and the orphan. It is no more only about pointing out the widening gap between the rich and the poor, but it is also about tackling the structural causes of misery, the structures of sin. If the Beatitudes are reduced to pious words, it is because Christians are unwilling to play their role in society. Christians are ashamed and fear to come across as ‘’ disciples of Christ.’ as a consequence, it seems as if evil

55 | P a g e prevails over good, injustices and unjust people seem more powerful than God…. I am still convinced that if Christians were conscious of the strength they have from faith in Jesus Christ, if Christians could overcome the fear of death and were fully living their baptismal promises, Africa would be changed! While in Ghana few years ago, President Barak Obama said: ‘’Africa does not need strong men but strong institutions.’ ’these words remain for me the illustration of courage that Christians, and people of good will, must display so that nobody will be above the law. Yet in Africa laws are not objective; they are easily amended to suit the selfish interest of dictators. On issues such as justice and peace, the economy and equal sharing of a country’s wealth; many will question the relevance of Church discourse. They will say concerning the Church’s involvement “it is easier said, than done! How naïve it is to think that the powers that be will pay attention to the suggestions and opinions of the Church.” Still, the Church has the duty to give direction to her children living in the world. In her role as Mater et Magistra, the church must proclaim the hope of the beatitudes, able to stimulate Christians who may hold civil and political responsibilities. Speaking out against the injustices that are destroying our continent, I would like to single out two mains causes at the root of the lack of peace and justice: the first cause is money; and the second is pride. The excessive love of money has since the industrial era alienated man from himself and from others. Capitalism, has evolved into new forms of imperialism, practices not always conform to existing laws; speculation on natural resources of poor countries; financial maneuver at the stock market; the rush to acquire arms; the over bidding on natural resources… Money in itself is not bad, but the manner in which it is used may make it bad. Money that is honestly earned is good. People sometimes say money has no smell. Oh yes, it does! For honest people money smells their effort, their sweat. From the beginning the Lord said to man ‘’thou shall eat at the sweat of your brow.’’ Each work deserves a pay, and it is justice. Money is stinky when spent for wars, used as a ransom for human lives, used for racketing, squandered in drugs and prostitution, luxurious life , and wasted in gambling while the door cannot even earn it by honest work. When 56 | P a g e money becomes the purpose and end of political power with no democratic legitimacy, this money is bad. Many African leaders hang on power, not because they want to serve their people, but because they want to accumulate wealth from corruption. I sometimes ask myself: what will happen to all this accumulated wealth after their death? Money is a stench when it reduces the other person to begging, needing assistance from others because exploited. Money is a stench since all the rich of this earth are condemned to burn in hell because they have shown no compassion to the many Lazarus around them. Yet we should not reject money all together. As a matter of fact, why not consider African heads of states who distinguish themselves by the holiness of their lives? Jesus is not against money, the rich, the good rich. Jesus showed admiration toward Zacchaeus as he asked to stay with him celebrating the gift of salvation. We are also told that Jesus looked at the rich young man and loved him; although this rich young man was sad at the prospect of giving up his wealth. Jesus was also close to Joseph of Arimathea, wealthy enough to own a tomb where finally Jesus would be buried. Jesus does not judge the rich, but he speaks against their attachment to their wealth, the hardness of the hearts of those who show no compassion to the poor. Money is bad when it is turn into a god, Mammon and is adored! Jesus teaches that: you cannot serve both God and money ‘’ the tension is at the level of service, for God alone deserves to be served. The other cause is pride, the first of capital sins! The proud suffers from disordered love of self: the selfish does not love the other, and if he does it is for himself. He is so full of himself that there is not space in him for God, nor for the good of the other, but for his own sake. This is why St. Paul compares their actions of the proud to a swelling (Col 2: 18) and St. speaks of a ‘’hydropisia of a soul’’ (In Epist. Ad Phil. 2, Hom. 7,5, PG62,236). The majority of African politicians and leaders from all walks of life, are affected by the cancer of pride. This is made obvious from their desire to prove to everyone, including God, that they are right. In fact, is it about always being right or it is about always refusing to admit that one is wrong. 57 | P a g e

In the same line, the majority of African Politicians are unable to accept criticisms, always looking for praises and nothing else. The proud does not want to lose face. How many times after forged election six in Africa, the winner tolerates no opposition, and goes on to portray himself as the beloved of the nation, without whom, the nation will not move on. The way out of this capital sin, is humility. We do away with pride by practicing it opposite, humility. We acquire humility by small acts of humility which are not the easy to perform. To end, I am that I have not said much about justice and peace; but I have poured out to you what is in my heart; a cry calling African Christians to be true Disciples of Christ! Let the African political leaders realize that there are international tribunals that judge criminals before or after their tenure of office. They may escape human justice but not that of God. Each will have to answer for his deeds. Let them realize that promoting justice and peace requires the observance of laws, and that no one is above the law. Coming back to President Barak Obama, our continent does not need strong men- it is in the jungle that the equilibrium of strength is imposed, but not in a human and democratic society, Africa needs strong institutions to which all are obliged to give respect. The African leaders are called to realize that: love of money and pride are impeding the development of our countries and force young people to seek better lives elsewhere. It is urgent to pay heed to the increasing anguished calla of our brothers and sisters asking for change. The bishops of Africa have requested, on many occasions, that the rich countries of the North should completely stop selling arms to African countries; I can still hear the voice of Blessed John Paul 2: ‘’ I make my own the Synod’s recommendations on the subject. Having said that the sale arms is a scandal since it sows the seed of death’’ the Synod appealed to all countries that sell arms to Africa to stop doing so, and it asked African governments ‘’to move away from huge military expenditures and put the emphasis on the education, health and well- being of their people’’ (Ecclesia in Africa, # 118).

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Among the possible roads and directions that Christians and all working for peace could take in order to arrive at peace, I can name two of them In the first place, let us work to reinforce international laws. Progress such as the International Court of justice (despite its imperfections) must be encouraged by the public so as to overcome the reluctance of states. Many African states are afraid to cooperate with these international institutions because of their troubling past made of genocide and stealing of their people’s wealth. We must set ourselves against the dictators who place themselves above the law. Let us work at preventing conflicts that are arising in so many places by developing strategies for peace. The involvement of the citizens is absolutely necessary given the reluctances of government both at the financial and the political levels .at the same time, we need to initiate a reflection on how to improve the understanding of the fundamental and universal notion of human rights. African people have developed philosophies that put together rights and duties of individuals towards the community. Shouldn’t we equally define the duties of the state: duty to care for the weakest, duty of building up solidarity between rich and the poor, duty to protect the environment…? Finally, the challenge of non-violence concerns, not only the states and organizations, but each one of us, is called to banish violence and look at it as contrary to the Gospel ideal. Conflicts are inevitable, and yet we need to learn how to resolve them peacefully. Peaceful resolution of conflicts involves the willingness to listen to others. Only then will we be able to protect our communities from these new forms of barbarities. Until man’s heart of stone becomes a heart of flesh, there will be conflicts always.

Thank you! Christian Cardinal TUMI Archbishop Emeritus of Douala

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1. TALK: “CONTINUITY BETWEEN ECCLESIA IN AFRICA AND AFRICAE MUNUS” BY CARDINAL LAURENT MONSENGWO PASINYA, ARCHBISHOP OF KINSHASA (DRC)

Mr. Prime Minister, Your Eminence Cardinal Pengo Your Eminences Cardinals, Most Reverend the Apostolic Nuncio, Most Reverend Djomo, President of CENCO Honored Senators and Members of Parliament, Ladies and Gentlemen the Ministers Your Excellences, Dear Bishops, Your Excellences the Ambassadors and heads of diplomatic mission, Ladies and Gentlemen of constituted bodies, Gentlemen the , Reverend Fathers, reverend Sisters, Distinguished guests in your different qualifications, Dear Brothers and Sisters,

0. INTRODUCTION

0.1. On behalf of the diocesan community of Kinshasa, the Auxiliary Bishops, priests, religious, men and women, the People of God which is in Kinshasa and in my personal name, I am pleased to welcome the different delegations from the four corners of our continent and of the world to participate in the 16 th Plenary Assembly of the Symposium of Episcopal Conferences of Africa and Madagascar. I greet with gratitude and affection Your Eminences Cardinals, Archbishops and Bishops as well as the priests, the religious and the laity who have made the way to Kinshasa in honoring us with their presence. The diocesan community pray that Lord blesses your stay and make it fruitful and pleasant among us.

0.2. I was asked to talk to you about two Apostolic Exhortations: Ecclesia in Africa and Africae munus, showing their links and their specificities. I thank the organizers for having associated me to this sharing of knowledge and experiences reserving to me a space to 60 | P a g e

discuss with you in the following theme: "The continuity between Ecclesia in Africaand Africae munus".

0.3. "The Church-family of God" is an expression that has remained in the minds as the major legacy of the first Special Synodic Assembly for Africa or "Ecclesia in Africa" (EIAF). And yet this expression was not even mentioned in the title of the theme of the Special Synod of Bishops for Africa which was "the Church in Africa and its Evangelizing Mission toward the Year 2000. You will be my witnesses" (Ac 1, 8). In other words, the Synod was to look on the evangelization and the testimony.

0.4. What would then be the genesis of the concept of "Church-family of God "? How from "Church in Africa, and its evangelizing mission" has it come to "the Church-family of God," with the abundant literature which followed, as we have shown at the beginning of the Second Special Synodic Assembly for Africa (cfr report before the debate, II, A). Whatever, the first Special Synod for Africa dealt with evangelization of Africa as the mission of the Church.

0.5. The theme of the Second Assembly of the Synod for Africa gives to the Church - now Church-family of God - in Africa a mission and a concept that favors a community of Faith at the service of justice, reconciliation and peace. The slides of sense are interesting: a Church-family of God who is the servant of justice, reconciliation and peace, precisely because it is "a community of faith ". It is in the virtue of his faith that it puts itself at the service: a faith professed as a Community. This is not so much the faith of the individuals, even vibrant it is, which is considered, but that of the community. Here we feel coming" Africae munus "with the commitment of the different categories of the members of the Church.

0.6. In the following lines, we will compare first the various nuances that are involved in the titles of the themes of the two synods, then we will look at the missions assigned to the Church-family of God in the Synodic discussion subsequently developed in the two exhortations

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post-Synodic. Throughout the text, we will comment on the similarities and the doctrine evolution in these exhortations.

1. IMPLICATIONS OF THE THEMES AND Synod Name

1.1. "The evangelizing mission" of the Church in Africa, at the first Special Synod for Africa, broke out into five chapters: evangelization, enculturation, dialog, justice and peace, social communication (cf. EIAF, p. 10). The five chapters have allowed a fruitful discussions and animated on the subject and the object of the evangelization, as well as on the means and methods of the missionary activity. Without neglecting the other aspects. It must be admitted that a particular attention has been given to enculturation, justice and peace with its political resonances, as well as to the media as a support of the new culture, now essential to the announcement of the Gospel.

1.2. Without any doubt it is in the favor of this effort of reflection enculturated that we came to the adoption of the concept of "Church- family of God ", as much as the expression "Church-family" which was already in use in the Particular Church of Burkina-Faso. The post- Synodic Apostolic Exhortation Ecclesia in Africa will prefer in the final analysis the expression Church-family of God (cf. LG, No. 6), in order to mean that the Church-family is not the decal of the African family with its inadequacies and tares (ethnocentrism and excessive particularism: EIAF, 63 ), but that it is the family of God. Image that better than any other is the most appropriate to designate the nature of the Church in Africa (cf. ibid, 63). Since the said posts-synodic exhortation, the expression Church-family of God has entered in the official vocabulary of the Church. It is interesting to note this assertion of EIAF on the mission assigned to the Church in Africa: "The New Evangelization will therefore seek to build the Church family, … advocating the reconciliation and a true communion between the different ethnic groups. The word is launched: New Evangelization and reconciliation. The African theologians are then invited by Pope John Paul II to "develop the theology of the Church-family with all the richness of its concept, releasing its complementarity with other images of the Church" (EIAF, 63).

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1.3. This idea of reconciliation, Pope John Paul II came back in speaking of the Church in Africa which must become a reconciled community. In fact, "in spite of the contemporary civilization of the "global village", in Africa as well as elsewhere in the world, the spirit of dialog, peace and reconciliation is far to live in the hearts of all men" ( EIAF, 79 ). And the Pope deplores the wars, conflicts, of racist and xenophobic attitudes which dominate the world of human relations. How not emphasize the need for the Church to become for all the place of an authentic reconciliation? (EIAF.).

1.4. The Holy Father John Paul II finds strong words to stigmatize the poor management of public affairs stained of corruption (EIAF, 110), the authoritarian regimes and oppressive that deny to their members the fundamental human rights, just as the rulers of the developed countries which participate in the embezzlement of public funds with the African leaders, in charging the African States the "heavy burden and sometimes unbearable the (international) debt" (EIAF, 114). (also see No. 113).

1.5. Three other elements are highlighted by EIAF: The enculturation as "an intimate transformation of authentic cultural values by their integration into Christianity" on the one hand, and on the other hand "rooting of the Christianity in the various cultures". The dialog within the Church at all levels, "The ecumenical dialog with all the baptized brothers of the other Christian denominations" and the Islamo- Christian dialog , ensuring that is respected on one hand and the other "the exercise of religious freedom, with everything that it contains, particularly, the Faith external and public manifestations" ( EIAF, 6 ), the dialog with African Traditional Religion in the serenity and necessary attention to the " evangelical preparation " for that these " semina verbi " can lead a large number of people to be opened to the fullness of the revelation in Jesus Christ through the proclamation of the Gospel ( EIAF, 67 ). The media, finally, both traditional and modern are useful means to the announcement of the Gospel and to the spread of the good, the true and the beautiful (cf. EIAF, 124SS). The African Church is invited to enter into this new culture.

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2. Synoptic Reading of Ecclesia in Africaand Africae munus

2.1. A synoptic reading of Ecclesia in Africa (EIAF) and Africae munus (AM) shows the similarities and the differences in the two exhortation approach, at the same time the preparation of the theme of reconciliation in Africae munus.

+ Evangelisation ≈ Reconciliation, JUSTICE AND PEACE + Enculturation ≈ + Church-family of God + African techniques of reconciliation and peace + Dialog ≈ + reconciliation in the dialog + Justice and Peace ≈ - Church at the service of reconciliation, Justice and Peace + Social Communication ≈ - Media at the service of Evangelization (EIAF, 124) + subject of evangelization: - Church -Family of God in Africa at theservice of Church -Family of God reconciliation, justice and peace.

2.2. The elements overlap in the two Synodic assemblies (cf. 0.5.), and refer to each other. The term "reconciliation" occupies a preponderant place and has relations with each of the chapters of the 1 st Synodic assembly. It is normal that the reconciliation which reflects the conflict situation of Africa has attracted the attention as much of John Paul II and Benedict XVI, and all the two have insisted on the need to reconcile, since the Church has received this mission of reconciliation (2Cor 5, 18-20). The nuance is located on the expression " at the service " and the sub-title " You are the salt of the earth; you are the light of the world "

3. Similarities and doctrinal evolution 3.1. Apart from this difference, the two exhortations adopt a similar structure, which consists to engage the different categories of persons in the Church and in the society for their assign specific missions

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(EIAF, n° 88-104 CFR AM, No. 99-146). In fact, the continuity between the two exhortations was desired by Pope Benedict XVI, which attests that he himself wanted that "The Second Special Assembly for Africa Bishops of Synod (…) locates in the continuity of the Assembly of 1994". And the Pope Benedict XVI continues: "It was appropriate, at the end of the first decade of the third millennium, that our Faith and Hope be vivid and contribute to build a reconciled Africa, through truth and justice, love and peace (cfr Ps. 85, 11)! " 3.2. Justice first is the justice of God. It is the same for peace. "The Peace of men who is obtained without justice is illusory and ephemeral. The justice of men who does not have its source in the reconciliation through the truth of love (Eph 4, 15) remains unfinished" (AM, 18).

3.3. "The reconciliation is a pre-politic concept and a reality, which precisely for this reason, is of the utmost importance for the political task itself. If they do not create in the hearts the force of reconciliation, the interior presupposition lacks the political commitment for peace" (AM, 19).

3.4. Also this reconciliation means a spirituality: The spirituality of communion. Communion with men and communion with God. In this way, the and reconciliation restores the relationship with God and men (cfr AM, 20). But reconciliation given by Christ in the sacrament" takes its source in the love of the Father" (cfr A.M., 21). It is the same with God’s justice, which leads to love and the total gift of oneself. The self-denied is the entry door to the paschal mystery. The total gift of oneself is a different logic of human justice.

3.5. It is fitting to mention specifically the Great recommendation that Africae munususes for the sacrament of penance and reconciliation in its individual and community dimensions, for the Church’s members themselves who, having participated in the same injuries and bruises, need God’s forgiveness. No Para liturgy can replace the fruitful reception of the sacrament. The Holy Father encourages SECAM to promote, with the agreement of the ", a year of reconciliation at the continental level, to ask God for a special

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pardon for all the ills and injuries that human beings are inflicted to each other in Africa, and to reconcile people and groups who have been injured in the Church and in the whole of the society. It would be a year of extraordinary Jubilee …to ask for the gifts of the Holy Spirit especially the gift of reconciliation, justice and peace "(AM, 157).

4. CONCLUSION 4.1. The Second Special Synodic Assembly for Africa, while addressing the socio-political problems, has been able to avoid the pitfalls of a treatment that would have given the impression that the Church mingles unduly to foreign issues to its mission. In his speech at the Presidential Palace in Cotonou, Pope Benedict XVI was able to add useful accents regarding the management of the public thing in Africa. Already, in their strong final message, that the Synod Fathers have addressed to the Catholics who work in public life, it said: "Africa needs saints in the high political spheres, holly politicians who fight corruption, work for the good of people and know how to mobilize other men and women of good will to join forces against the common ills that afflict our countries. "(Final Message, 23).

4.2. O Africa, thee that Pope Benedict XVI has qualified as "spiritual lung of Humanity", stand up, take up thy pallet and walk" (Jn 5, 8). "hosting Christ offers to Africa a healing more effective and more profound than any other" (AM, 149). May the prayer and the intercession of the Virgin Mary, Our Lady of Africa and the Morning Star, accompany thy in your way through all the pitfalls of the stormy sea of the world.

L. Card. MONSENGWO PASINYA Archbishop of Kinshasa 09.07.2013

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2. TALK: “SOCIO-POLITICAL MOVEMENTS IN NORTHERN AFRICA AND THE INTERRELIGIOUS DIALOGU” BY BISHOP GEORGE CHIHANE, MARONITE BISHOP OF

0. INTRODUCTION

Christians and Muslims are found living together almost everywhere in a world of difficult process of unification: willy-nilly, they collaborate on peoples’ progress and work for the salvation of men and women, to the fraternal elbow with many people, believers or atheists, which belong to the great historical religions, to Recent religious movements or to the new modern ideologies.

Our world is now the surprised witness of a renewed pluralism of ideologies, cultures and religions: people have to live together while they are very different. Will they exceed the mere coexistence or the generous tolerance and attempt to meet, recognize and help each other? Will they be able to content a simply peaceful relation or initiate positive relations in the reciprocal acceptance of their multiple differences, while ignoring deeply each other and isolating in their singularity? With no doubt, social and international peace would find already its account, but how precarious would then be its future and extension.

The fact is that the differences have often been at the origin of painful conflicts and remain today the constant source of most of the ruptures. People of good will would however like to wonder about the chances of a possible meeting and a happy coexistence in the diversity of their religious traditions. Not ever forgetting the demands of truth and the unity of the plan of God on men, can believers think that this diversity includes positive aspects and is not without meaning? Only a deep and courageous dialog between Muslims and Christians could lead them to discover the reasons of their differences and tracks for their convergences.

In view of the difficulty and the current continuous change in the socio- political and geographical situation in North Africa and especially in Egypt, we will limit ourselves on our Conference to examine the foundations of 67 | P a g e interreligious dialog in the Magisterium of the Universal Church. We will focus on Interreligious Dialog after Vatican II, especially in its Declaration and in the light of the Apostolic Exhortation Africae munus on the relationship of the Church with the non-Christian religions.

1. The interreligious dialog in the current Universal Magister

With the Second Vatican Council, an official positive vision about Islam and the Muslims is born within the universal Church, removing little by little the negative image built throughout centuries. The Second Vatican Council has, in fact, published the historic Declaration Nostra Aetate (Our Time) which describes the essence of the relationship between the Church and the non- Christian religions. The third paragraph of this document sets out in Substance:

"The Church looks […] With consideration to the Muslims, who adore the One God, living and subsisting; merciful and all-powerful, the Creator of heaven and earth, who has spoken to men. They seek to submit all their soul to the decrees of God… although they do not acknowledge Jesus as God, they revere Him as a prophet; they honor his Virgin Mother, Mary, and sometimes even they rely with piety. In addition, they await the ²Day of Judgment... Also have they considered the moral life and do a worship to God, especially through prayer, almsgiving and fasting. If, in the course of centuries, many divisions and enmities have arisen between Christians and Muslims, the Second Vatican Council urges all to forget the past and to strive sincerely to the mutual understanding, as well as to protect and promote together for human beings, social justice, moral values, peace and freedom." 1

In addition, the Dogmatic Constitution Lumen gentium (the light of the nations) Reserve a place of choice to Muslims among those who recognize the creator and worship the One God. The sixteenth paragraph sets out, in fact, that "the plan of salvation also includes those who recognize the creator,

1. Second Vatican , "relations of the Church to non-Christian religions", Nostra Aetate,No. 3. 68 | P a g e including, first, the Muslims". 2The Church thus gives to Islam the on the monotheistic non-Biblical religions and admits, moreover, the salvation of the Muslim through Christ, outside the direct membership to the Catholic Church.

It should be noted that "the fundamental reason for the commitment of the Church to dialog [with other religions, including Islam] is not simply an anthropological nature: it is also theological", as stressed in an important document published by the Pontifical Council for Interreligious Dialog and the Congregation for Evangelization of Peoples in 1991 under the title "dialog and evangelization". "In fact, adds this document, in a dialog which lasts for eternity, God has given and continues to give to humanity the grace of salvation. To be faithful to the divine initiative, the Church must therefore enter into a dialog of salvation with all"3.

The Church therefore attaches a great importance to the interreligious dialog and deploys to this effect the sustained efforts through the Pontifical Council for Interreligious Dialog. In 1974, the Holy See has created an official Commission within this Council exclusively responsible for retightening the religious relationship with the Muslims. This Commission is endeavoring to cement the agreement between the two religions on issues of common interest, such as peace, justice, freedom and promotion of human rights. The dialogue is a privileged place to offer to "any creature Under the Sky", but also to receive from other the testimony of the truth of God, Truth that every believer welcomes and proposes in the authenticity of his spiritual search and his life. The Christian, as for him, cannot forget that he is the disciple of the One who said: "I am born, I am come into the world to bear witness to the truth." (Jn.18 /37).

The implementation of these directives given by the Second Vatican Council had led to the publication, in 1970, of a set of reflections and suggestions intended to facilitate a dialog between Christians and Muslims. Our world is

2. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium (the light of the nations), No. 16. 3Pontifical Council for Interreligious Dialog and the Congregation for the Evangelization of Peoples, dialog and evangelization. Reflections and Directions concerning the interreligious dialog and evangelization, 1991, No. 38. 69 | P a g e now the surprised witness a renewed pluralism of ideologies, cultures and religions: people have to live together while they are very different. Will they exceed the mere coexistence or the generous tolerance and attempt to meet, recognize and to help each other? Could they simply content on the peaceful relations or initiate positive relations in the reciprocal acceptance of their multiple differences, while ignoring themselves deeply and isolating in their singularity? With no doubt, social and internationally peace would find already its account, but how precarious would then be its future and its extension!

The fact is that the differences have often been at the origin of painful conflicts and remain today the constant source of many of the ruptures. People of good will would like however to wonder about the chances of a possible meeting and a happy coexistence in the diversity of their religious traditions. Without ever forgetting the demands of truth and unity of the plan of God on men, could believers think that this diversity includes positive aspects and is not without meaning? Only a deep and courageous dialog between Muslims, Jews and Christians could lead those, in their faithfulness to the "faith of Abraham", to discover the reasons for their differences and tracks of their convergences.

With no doubt, many other men consider and assert themselves believers or monotheistic even, without explicitly referring to the Biblical Message: with them, also, the development of collaborations and the search for convergence is possible and even necessary. But, since it is directed more particularly to Christians and especially Catholics, and their relations with the Muslims of all trends, it was thought appropriate to use the term of believers to design, by that, all those who refer explicitly to "the faith of Abraham"4.

In this regard, Islam’s people and the followers of Jesus are led to wonder about the varied forms of their common journey through the course of fourteen centuries of eventful history. They are invited by God, today, to

4. Maurice Borrmans, Directions for a dialog between Christians and Muslims,Ed. du Cerf, Paris, 1987, p. 6-10.

70 | P a g e draw lessons for better discovering, with no doubt, that the tracks of the dialog could engage them, tomorrow, to make a better testimony and to live a friendly cooperation in the service of God, of men and of the world. It is to help the Christians, and more particularly the Catholics, that these chapters have been written, since the Second Vatican Council has invited them to find the apostolic requirements of a frank dialog that is welcome by the other, explanation of the Faith and sharing of values. In order to ensure these perspectives renewed of everyday dialog, in the extreme variety of historical situations and personal conditions that Christians will find, a few quick reflections and a few brief suggestions on the multiple dimensions of their current dialog with Muslims.

Many are speaking of dialog without knowing exactly what are the requirements and methods. It is certain that beyond the easy attitudes of syncretism practice which puts all religions on the same plan or the irreducible polemic that denies that these later can ever meet, the real dialog constitutes of the audacious adventure of people who want to enrich of their differences, comminute to the values which are common to them and respond each to the calls that the Lord is addressing to them in the most intimate of their conscience. With no doubt, Christians and Muslims have, of their meetings and dialogs, definitions and appraisals very different, and this is normal since they are different. The aim would be to bring them somewhat closer, in helping the first to develop a spirit of dialog, which is impregnated with respect and love, as well as intelligence and understanding.

The Christian who wants to be faithful to the Gospel cannot remain indifferent to the authentic search of those who, foreign to its faith, are like him walking toward God and attempt to honor Him in their way. Without the slightest concession to the willingness of syncretism of some and the spirit of controversy of the other, it must explore, in the Spirit, what can be the tracks of the convergence between him and the Muslims who are his parents, neighbors or friends. He will find there the friendly assistance to go as far as possible in meeting and sharing…

The dialog cannot, in any case, be for the purpose of wanting at any price "convert" the other to the religion of her partner or to strive to make one

71 | P a g e doubt of the faith which nourishes him. On the contrary, in the framework of a holy "spiritual emulation" where the believers "overtook mutually ingood works" (cf. Koran 5.48), they wish to help each other to " go beyond themselves" to become the best in the line, that Lord has proposed, in view of approaching him better and to increase the weight of good work in the world.

2. The interreligious dialog through centuries

Christians and Muslims are living together everywhere in a world of difficult process of unification, they are invited to develop their relations and their dialog, while taking into account the extreme variety of the local cultural contexts and regional or national projects in the economic and political field5. From the seventh to the eleventh century, the Islam-Christian Dialog has been into theological facture mainly and, subsequently, it has been more expressed, through many scientific exchanges, but the political situation has always interfered on him: Muslim conquests, Christian recon quests, , ottoman extensions, colonial enterprises, recent independences.

The Christian East Arab, who actively contributed to the building of the Arab civilization, knew how to interact with the Muslims of his time.

With the modern times, the European Renaissance and the peak of the Ottoman Empire, the Muslim-Christian dialog became more and more scientific and cultural, if not philosophical and rationalist. With the 19th century, was to be born the European Orientalism: contemporary of colonial expansion and a new missionary effort of the churches, it was an ally before being the bad conscience or the critical conscience. It has always tended to interpret Islam and to understand the Muslims preferably from the sources

5. For this history of relations between Christians and Muslims, we will consult the book of Y. MOUBARAC, research on the thinking Christian and Islam in modern times and to the contemporary era, as well as the study of Jean-Jacques Waardenburg, Islam in the mirror of the West,Paris, sheep and Cie, 1963, and that of Hichem DJAIT, 'Europe and Islam, Paris, Threshold, 1978, while adding the "bibliography of dialog Islamo-Chrétien", very documented, provided by the journal lslamochristiana No. 1(1975), pp. 125-181, no. 2 (1976), pp. 187-249, no. 3 (1977), pp. 225-286, no. 4 (1978), pp. 247-267 and No. 5 (1979), pp. 299-317. 72 | P a g e of Arab-Muslim and on the basis of the scientific criteria where the ideology of the time was never excluded.

Humanists at their way, and modernists Muslims are called, more than others, to meet with Christians and people of good will even on their commitments within the city: rights of persons, freedom of thought, of faith and of expression and promotion of the family, the fight against under- development and technological progress etc. on their way, they testify that Islam is also generous action and tireless dedication, as well as construction of a city that is more just and supportive. Many are the believers who think that communications, intermixing and the levelling now play an irresistible role, even if it is diversified, in favor of a greater always unification of cultures, thoughts and of human experiences and therefore spiritual. People of the Modernity now have power to continue the evolution or prefer involution.

It is in this perspective that the second Vatican Council has thought having to speak in his preamble to its Declaration on the relations of the Church to the non-Christian religions (Nostra Aetate).

3. The interreligious dialog after Vatican II

The second Vatican Council has dealt with the question of the Church mission toward the followers of the non-Christian religions: does it consist to proclaim Jesus in order to convert them to the Christian faith, or should it rather enter into dialog with them on a view of mutual enrichment and a common commitment to justice and peace?

In the document on the missionary activity of the Church ( Ad gentes ), the mission is defined firs of all as a proclamation, but other conciliar texts have a focus quite different. Gaudium et spes presents the mission of the Church as the promotion of love, justice and peace in the service of the advent of the Reign of God; Nostra Aetate 6describes the mission of the Church towards

6The document Nostra Aetateof the Second Vatican Council defines the main points of contact which could serve as a basis of confidence and mutual respect. This document stresses on the importance that the Muslims give to the prayer, their concern to the poor, fasting as spiritual discipline, and it identifies the great respect 73 | P a g e the non-Christian religions in terms of dialog and cooperation, sources of renewal for all the parties.

If the mission at the service of love, justice and peace and the mission under the sign of the dialog and cooperation are very close, it is not clear what place should take the mission as proclamation. The dialog, cooperation and the common commitment to justice and peace are possible only if the non- Christians have the assurance that the Church will not use these causes to work subtly to convert them to the Christian faith.

Dialog and Mission is not trying to resolve this problem. It puts first of all emphasis on the mission of the Church which is to love humanity as Jesus loved and discern for the Service, the action of the Holy Spirit in a pluralistic world on the religious level.

The document entitled Dialog and Proclamation (1991) explains that the evangelizing mission of the Church has two dimensions - the interreligious dialog and the proclamation of the redemptive work of Christ - which are mutually supportive without being in conflict. The mission of the Church, that Muslims have for Jesus and Mary an element of Islam which should create a sense of solidarity between Christians and Muslims. No other religion with no doubt places Jesus also high, as the only person since Adam to be born of a virgin, the greatest prophet before Mohamed, a model of holiness, a man elevated on high in the sky where it remains living up to its second coming on Earth before the Last Judgment. In Islam, Marie is considered as the Most Holy and the greatest of all women who has ever lived, virgin, without sin which gave birth to Jesus Christ. For us Christians, it is not only a great prophet, but the Son of God, the one in which we meet God, the source of our salvation and our reconciliation with the Father, the one whose spirit continues to live not only in our community, but in the whole human family. However, the obvious reverence which is reflected in the Koran for Jesus and Mary constitutes the basis of a rapprochement and of a friendship between Christians and Muslims. The Koran itself recognizes this link when he said: "You will discover that the closest to the believers [Muslims] in the affection are those who say they are Christians… This, because there is among them priests and , and because they are not arrogant". In its many speeches, the Pope has developed the "common mission" indicated by Nostra Aetatefor Christians and Muslims: Working together for the good of all, in the four areas of social justice, moral values, peaceand freedom. 74 | P a g e we are told, cannot be reduced to one or the other of these dimensions: they both seek to communicate the truth of salvation, both are necessary and are not interchangeable. All the Christians are called to personally engage in one and the other aspect of the mission of the Church. (§ 82)

Nostra Aetate and Dialog and Proclamation deal with the theological basis of the opening of the Church to other religions. The section on dialog presents as a conversation based on reciprocity and trust. The dialog is much more than an exchange of information; the dialog purifies all parties on their prejudices, allows them to illuminate each other and share their spiritual intuitions. In this dialog, Christians profess their faith in Jesus Christ, and their partners provide the testimony of their own religious beliefs.

The dialog does not mask the universal scope of the Christian Gospel, but it excludes any initiative to make proselytes - Any effort to persuade a partner in the dialog to change religious affiliation. (§ 48) The dialog transforms the religious conscience to the inside of each of the traditions. In the dialog, we are invited to deepen our commitment to faith and to respond with sincerity always greater to the call of God and the gift that he made of himself for us in Grace. Such is the conversion to which is invited each of the partners in the dialog.

To encourage interreligious dialog at all levels, Dialog and Proclamation reminds a useful distinction in four different kinds of dialog, without claiming to establish between them an order of priority:

A) Dialog of life, when people strive to live in the spirit of openness and proximity, sharing their joys and pains, their problems and concerns;

B) Dialog of action, by which Christians and others are working together to the full development and people’s liberation.

C) Dialog of theological exchange, where specialists seek to deepen their understanding on their respective religious traditions and appreciate the value of one another;

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D) Dialog of religious experiences, where people, rooted in their own religious tradition, share the richness of their spirituality, for example on prayer and contemplation, on faith and the Quest for God or of the Absolute.

What argument Dialog and Proclamation proposes to convince that the two projects are not in conflict?

On one hand, dialog includes the testimony in the faith in Jesus Christ; on the other hand, the proclamation of the Gospel in the distant countries includes the effort to express faith in terms of regional culture, an effort that requires dialog with the culture and its religion. But there may be historical contexts which oblige the Church to limit its mission only in dialog7.

Pope John Paul II recognizes first explicitly the active presence of the Holy Spirit in the life of the members of the other religious traditions. In , he said that "the firmness of their belief" is "an effect of the Spirit of truth operating outside the visible limits of the Mystical Body" (HR6).

In his Encyclical , he goes even further and affirms the universal action of the Holy Spirit in the world before the Christian economy, to which this action is ordered, and speaks of this same universal action of the spirit today, even beyond the visible Body of the Church" 8.

Indeed, since Christ died for all and that the last vocation of man is truly unique, namely divine, we must hold that the Holy Spirit offers to all, in a way known to God, the possibility to be associated with the Paschal Mystery"9.

7Dialogue and proclamation of evangelization go in a same trajectory of Vatican II (with the Decree Ad gentes and the Declaration Nostra Aetate, to the major texts of Paul VI and John Paul II that are Evangelii Nuntiandi(1975) and (1990). Much more, the Declaration, in its § 2, place itself in some way all that it is going to say under the patronage of Nostra Aetateand the Common Document of the Pontifical Council for Interreligious Dialog and the Congregation for the Evangelization of Peoples, dated on Pentecost 1991. 8Dominum et Vivificantem,53. 9Gaudium et Spes. 22§ 5. 76 | P a g e

"The dialog is not the consequence of a strategy or an interest, but it is an activity which has its motivations, its requirements and its own dignity; it is requested by the profound respect that we must have toward everything that the Spirit, which blows where it wants", has operated in man. Thanks to the dialog, the Church intends to discover the "seeds of the Word" (AG 11-15), the "rays of the Truth which enlightens all men" (NA 2), seeds and rays that are in people and religious traditions of humanity.

The dialog is based on Hope and charity, and it will bear fruit in the Spirit. The Other religions constitute a positive challenge for the Church of today; indeed, they incite to discover and to recognize the signs of Christ’s presence and the action of the Spirit, and also to deepen its identity and to bear witness to the integrity of the Revelation of which she is the depositary for the good of all"10.

The different positions facing Religions lead to diverse understandings of the missionary activity of the Church and the interreligious dialog. If the religions are, therefore, the paths of salvation (pluralist position), then the conversion is no longer the primary objective of the mission, given that the important thing is that each, encouraged by the testimony of the other, live deeply his own faith.

"A faith which does not integrated culture is a faith which has not been fully received, fully thought, and faithfully lived." These words of John Paul II in a letter to the Cardinal Secretary of State on May 20, 1982, clearly show the importance of enculturation of faith.

We can note that religion is the heart of culture, as a forum of ultimate meaning and a structuring fundamental strength. In this way, enculturation of faith is concerned through meeting with religions, which should especially take place and stress on the interreligious dialog. 11

10JEAN-PAUL II, Redemptoris Missio§56. 11International Theological Commission, faith and , III, 10, the Catholic Documentation, No. 86, 1989, p. 286. 77 | P a g e

"Referring to the invitation to the 'Dialogue of Cultures' by which Benedict XVI concluded his famous lesson of Regensburg, he proposes that between religions we introduce this second form of dialog which concerns not the dogmatic kernel but the cultural consequences - particularly ethical - of the different religions, that is to say the rights assigned or denied to human being, the social customs permitted or prohibited, the forms of interpersonal relations admitted or censored, the political institutions recommended or defended.

This intercultural dialog between religions can be in the strict sense and can lead the interlocutors to review their initial positions, to correct, complete and even refuse, without that this necessarily implies a discussion of dogmatic kernel. The moral heritage of humanity, inalienable and non- negotiable, represents according to Pera the large common ground for this dialog".The Islamo-Christian attitude does not tolerate any kind of discrimination between men from racist principles nor the right claimed by a religious group to take over other people land, their property and their freedom referring to a claim and a racist discrimination.

4. The common life and religious tensions

Following the political tensions that have taken a religious aspect in different regions of the Arab world and elsewhere in the world, the Arab Group for Islamo-Chrétien dialog, in collaboration with the Council of Churches in the Middle East, has invited a host of intellectuals to meet and discuss the following theme: "Thecommon life and religious tensions in some Arab countries."12

During the symposium, a table was brushed on the common life in some countries such as Sudan, Egypt and . Then the debate is extended to address issues relating to the general situation of these countries. Among these issues was that of the religious practice, of the causes and consequences of religious fundamentalism.The participants affirmed in their final statements that fundamentalism is not necessarily linked to the religious practice and that it is not specific to this practice. A series of circumstances,

12The foundations of this symposium took place in Beirut in March 2000. 78 | P a g e social conditions, political, economic and cultural contribute to the emergence of the fundamentalism.

5. Toward an Arab Islamo-Christiancharter13

After long years of joint work and reflection in which the object was the issues of common life in the Arab world, and from the harvested fruit of this practical experience, the Arab Group for the Islamo-Chrétien dialog, during its meeting held in Cairo in December 2001, approved the Arab Islamo- Christian charter which bears the title: "Dialog and conviviality. Arab charter Islamo-Christian". This document is the result of reflection, dialog, concertation, consultations and of practical experience on the ground. The Arab Group for the Islamo- Chrétien dialog considers this Charter "as a guide or as a basis on which is based the programs and practical plans that the group will write in the reality of the conviviality and materialize in the different sectors of the society, sectors with respect to information, education and culture."

It also hoped that "these principles and guidelines will be an appeal to men, a testimony for them, and a charter for the Arab commitment to Islamo- Christian".

The Arab Islamo-Christian dialog aims to support the absolute value of justice which makes it an obligation for Muslim and Christian believers to defend the oppressed and the persecuted, regardless of their religion and the religious affiliation of the one who oppresses and persecutes them; this contributes to strengthen national cohesion and consolidate the values of the conviviality between Muslims and Christian believers.

In reality it is, for the understanding, the agreement and the communication, and this, in a mutual listening and sincere exchange deviating from any provocation and any denigration. Reflection of the intellectual and moral rectitude in the human trade with other, expression of the commitment in favor of the principle of justice and equity, the dialog provides the

13The Arab Group for Islamo-Christian Dialog,"dialog and conviviality" Arab Charter Islamo-Christian. Adopted in Cairo: Shawwaal 1422 / December 2001. 79 | P a g e opportunity to correct the look, to reconsider the deforming images of other, and put oneself in question. The dialog is also a means of building confidence, establish relations of friendship and affection, respect the limits of otherness and the terms of differences between religions, and observe the rules of life and common work as well as the requirements of the citizenship.

For the Arab Group, the Islamo-Christian dialog is therefore not one of the instruments of the mission or the proselytism; it is not an attempt to unify or a syncretism between religions. On the contrary, this dialog finds its root in the respect of the right of the other to his own belief, and in the consolidation of the religious foundations of conviviality in a single homeland. It offers the opportunity for meetings of minds and hearts between believers who, belong to the same homeland, the same civilization and the same destiny, and are concerned with the same issues and the same challenges.

The criterion of intellectual honesty occupies, in fact, the first place of the whole of the criteria on which is based the credibility of the dialog. It requires serious knowledge of other’s heritage, based on its own sources.

This requires first of all to consider the source of the deforming images of the two parties, and then analyze seriously and in a scientific way the cultural, social, historical and psychological factors, which have led to the creation of the sense of fear and reciprocal suspicion.

To come back to this positive approach of the Islamo-Christian meeting, it has been necessary first to exceed of pejorative speech, or very cautious toward Islam, required by some old authors in this Middle East region.14

14Y. MOUBARAC," Islam and the Muslim-Christian dialog". ed.Cénacle Lebanese, Beirut, 1972.T. III. The author has participated in Vatican II as an expert in theology and Islamology, he was secretary of the Maronite Patriarch. In 1990, he launches the collection Libanica, Paris, Edn Cariscript: "In defending the utopia of the conviviality Islamo-Christian (Lebanon), Libanica intends to contribute to the establishment of freedom everywhere where the fanaticism claims The stifle". Life and bibliography of Youakim Moubarac (1924-1995) in Islamo-christiana 21, 1995, p. 1-8. 80 | P a g e

6. Christians’ vocation and their relationship with Islam in the Arab World

To be able to consider with lucidity the present and future relationship between Christians and Muslims, it is necessary to begin a just and careful reading of the past of Islamo-Chretian in the Orient Antiochian, past that has known "hours of glory and hours of distress". 15The first goal of this reading will be to achieve "a real purification of memories and consciences" 16through the self-criticism and the pardon request, all the times that the dignity of individuals and groups has been flouted. This will allow to root out in hearts of individuals or of a collective conscience the grudge inherited from the past.

From The reading of our past relationship with the Muslims, marked by many disturbances, we will consider a few constants that will help us to better understand our collective memory, with its strengths and weaknesses, in the hope to purify it. In this delicate process and necessary, we would like to call without ceasing the Holy Spirit, so that we can be faithful to the truth and that we avoid falling into the traps of slander or the excessive condemnation of ourselves.

In fact, the purification of memory aims to it release and not to castigate. It represents the solid basis of a new start, for the building of true peace, the renewed obedience to the splendor of the truth and respect for the dignity and rights of others. Pope John Paul II explains this point as follows: "The Church does not fear the truth which derives from history. It is ready to recognize the errors where these errors are identified, particularly when they relate to respect that must be given to individuals and communities. By making light on the past events, the Church has confidence in a careful evocation, integrates scientific and without confessional prejudices or ideological, whether this relates to the accusations made against it or the ills that It has suffered". 17

15JEAN-PAUL II, A New Hope for Lebanon, No. 93. 16Id. n 97. 17JEAN-PAUL II, Speech to the faithful in Public Hearing, 1 September 1999, in L'Osservatore Romano, English edition, 8 September 1999, page 7. 81 | P a g e

The reading of the constants of the history in the Arab countries, shows that the Islamo-Christian relations have experienced an uneven developments and different. It is, in fact known in history, that the countries of the Arab East have addressed the strengthening of the conviviality Islamo-Christian is so little homogeneous, the Christian minorities in Muslim-majority countries having lived the various situations.

The sincerity requires of us to recognize that such facts still exist today, as noted Pope John Paul II: "Many calls reach the Holy See to denounce situations where Christians, particularly, are object of flagrant and unjustifiable discrimination, whether in the Middle East or in Africa. They are countries, for example, where the Muslim religion is the majority and where Christians, even today, do not even have a single place of worship. In other cases, it is not possible to take part in the political life of the country as full-fledged citizens. In other cases, again, they are advised to simply leave. I appeal to all countries’ leaders which have experienced the benefit of the interreligious dialog that they address this problem seriously and with realism. It goes with the respect of conscience of human being, of civil peace and the credibility of the international conventions." 18

In the light of the foregoing, it is urgent to launch today a sincere Islamo- Christian dialog in the Arab and African countries, to know the reasons of their inequalities towards Islamo-Christian conviviality, and their action in favor of its consolidation.

In reviewing, in the historical memory, the advantages and disadvantages of Islamic-Christian relations in the Arab East, the Church is reinforced in its belief that the path of the Brotherhood Islamo-Christian is open for the faithful of the two religions and that it will be at the level of its hopes. Moreover, there is not a better witness and master than the history of our region to prove that the mutual understanding between the two major religions can become a reality in the Arab territory, when the intentions are good and when wills agree on opening and cooperation.

18JEAN-PAUL II, Speech to the Diplomatic Corps accredited to the Holy See, 11 January 1992. 82 | P a g e

The pillar of the conviviality hoped, are essentially the full freedoms lived in the heart of a multitude of denominations, religions and cultures.

Our excursus through the Magisterium of the Church, allows us to testify of the possibility of a fraternal friendship, linked to the exercise of the interreligious dialog, anchored on a daily basis.

7. On the light of the Apostolic Exhortation Africae munus

In its post-synodal Apostolic Exhortation, Africae munus, Pope Benedict XVI has offered a guide to the activities of the Church in Africa for the years to come, a document which contains practical and pastoral guidance.

The context is that of a modern Africa, which is distinguished by many positive characteristics, but which today must confront serious and complex challenges, such as civil wars, ethnic conflicts, diseases and illiteracy.

Although the exhortation is addressed firstly to the Catholics, it interests all the protagonists of the Interreligious and Ecumenical dialog. The Act has pontifical meaning as well for the followers of the other Churches and denominations in Africa, as the Muslims and the followers of traditional religions: reconciliation, justice and peace concern all the Africans.

The Exhortation highlights the major challenges of Africa and identifies the mission of the Church, taking its origin in the person of Jesus Christ who, through is Passion, Death and Resurrection, has reconciled man with God and with his neighbor.

All Catholics in Africa are called upon to promote justice and peace in the Church and in the society. The reconciliation is in the heart of Christianity. It is thus an essential condition for every Christian, each family and Christian community, for the churches of all countries and in the continents.

The Exhortation follows the concluding act of the First Synod for Africa, Ecclesia in Africa, which had made light on the concept of the Church as Family of God, called to be "the light and salt of the Earth", sign of reconciliation between God and humanity, not only from the religious point

83 | P a g e of view, but also in the political, economic and social context. The Church then represents a privileged instrument to promote justice and love in the relationships between individuals and within the communities of the continent. Every believer in Africa is called to be a vector of reconciliation.

Africae munus puts the emphasis on the importance of the Sacrament of Penance, able to reconcile man with God and with the neighbor, inviting the Catholics to rediscover this value. Starting from the awareness of the value of the enculturation, the document recognizes that some traditional rites of reconciliation offer the ability to assist the faithful to reach a deeper and sincere knowledge of Christ. But the Church must be a careful observer to the values at the base of each culture, so as to raise the aspects that are in the line of the Gospel, and those who, on the contrary, may constitute a danger for the Church and for the good of its children.

A deepening is reserved in the text to the older in Africa, estimated for their wisdom and experience, and which represent a positive component of the family. Their role is essential to the African society, to guide it in the framework of the domestic stability, and to the Church, by their ability to communicate the message of peace.

The Exhortation puts all the African peoples on the path of reconciliation, and offers practical guidance for the promotion of peace from the conversion of hearts. The faithful can make the experience of this change, placing itself in the service of Christ and leading a life to the sign of the justice. In his work of evangelization, the Church in Africa is called to focus on the catechesis, which helps individual to convert, and those who follow Christ to put into practice the Christian values in everyday life, within the families and in the society. The children of God are invited to rediscover the value of the reconciliation and know operate for justice and peace.

Bishops, priests and laity: All the components of society are called to commit themselves to the well-being and the collective stability, which depend necessarily on the reconciliation process. Bishops are called to strengthen their own communion with the Pope, to collaborate with a collegial spirit with the other Bishops in the country, as well as with the religious and the

84 | P a g e laity in their own diocese, because the Harmony promotes the safeguarding of peace.

Episcopal Conferences are called to the collaboration, at the regional and continental levels, and SCEAM is defined as a structure of solidarity and ecclesial communion essential for the support to the activities of each diocese.

Africae munus explains that Eucharist is the basis of reconciliation between man and God: the acceptation of this sacrament transforms the faithful in a single Mystical Body with Christ, building the foundations for the union of all men in God, beyond the ethnic, tribal, racial, political, economic, cultural and social differences.

Finally, encouraging deep esteem and devotion more and more to the Eucharistic mystery, the Exhortation recommends the celebration of a continental Eucharistic.

To each Episcopal Conference, it is suggested to celebrate each year a day or a week of reconciliation, particularly during Lent, to help the Catholics live in peace within their own community and with the faithful of other religious confessions.

At the continental level, SECAM will proclaim, in agreement with the Holy See, A Year of Reconciliation, invoking the forgiveness for the ills and injustices inflicted on Africa, and finally, to promote peaceful coexistence between populations and groups in the Churches and the societies that have suffered.

In the light of these considerations, we can conclude this deepening by stating with conviction that Africae munus calls for a comprehensive strengthening of the Church in Africa, in order to help cover an essential part within the universal Catholic Church.

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CONCLUSION

We want to conclude with some thoughts: Today, in our world characterized by the speed of communications, the mobility of peoples, interdependence, there is a new awareness of religious pluralism. We cannot ignore the presence of our Muslim brothers. They are present daily among us, in our neighborhoods, our villages, in the world of education, professional and associative life.

The religions are not simply existing or even surviving. In some cases, they demonstrate a real renewal. They continue to inspire and influence the lives of millions of their members. In the current context of religious pluralism, we cannot therefore forget the important role of the religious traditions. It is therefore in everyday life that it is necessary to stimulate meetings, dialogs and initiatives. In this sense collaborations will deploy to the service of others, in view of the respect for justice, moral values, of the dignity of human being, man and woman created by the same God. These initiatives constitute privileged occasions of sharing between believers aware of their common human condition.

It is only gradually that we begin to understand what it is the interreligious dialog between Christians and members of the other religious traditions, as it has been envisaged by the second Vatican Council. The practice remains hesitant in several places. The situation is also different from one country to the other. It depends on the importance of the Christian community, the identity of the other religious traditions present, and many other cultural, social and political factors. A more thorough examination of the question could help to stimulate the dialog.

The interreligious dialog should extend to all religions and to their members. However, the terms of religions and of religious traditions, as they were envisaged in our research, take a generic sense and analog. They include the religions which, with Christianity, like to refer to Abraham’s faith, as well as the great religious traditions of Asia, Africa and the rest of the world.

When all the believers are seeking to do the work of God in serving their brothers, the relationships that are born of such actions are in one way or the

86 | P a g e other meeting places with God and conversion of heart. The idea of conversion always includes a movement of the whole being to God, "the movement of a humble and contrite heart to God, with the desire to submit more fully its own life" (Dialog and Mission, 37). 19

On the other hand, the term conversion can also refer in a more specific way to a change of religious adhesion and, more particularly, to the fact of embracing the Christian faith. But as we have already mentioned above, a conviviality between people of different religious traditions, is not to make proselytism.

The opportunities of meeting are multiple in the civil and religious life. The Church must listens, opened and available, inventive and creative. It has no magic formulas or special programs, but it has the person of the Lord and the Gospel which are a program, a content and a method. It is a challenge to which we are all called to raise.

Opportunities for meetings as believers, between believers and the civil society, can also have beneficial consequences on the harmonious and fraternal coherence of the society. It is in learning to get to know better one another and engaging in fraternal relations that believers give a valuable witness to our world. They thus contribute to the peace and stability in the society and are pushing back the risk of violence, which is sometimes considers that the religion are the source. The Christians and Muslims believers have to prove by their conduct that they are privileged to bring elements of harmony and of humanization in our society. This is a testimony to God.

The Catholic Church considers that the dialog with believers of other religions is part of the tasks entrusted to him by Christ and, to this title, even if it is not always feasible in practical terms, it should remain an ideal to continue and a goal to achieve. This dialog shows indeed considerable challenges for the understanding of the purpose of God on the world, for the

19 Cf. Dialog and Mission, Document of the Pontifical Council for Interreligious Dialog and the Congregation for the Evangelization of Peoples, inNewsletter of the Pontifical Council for Interreligious Dialog, 1991-XXVI/2 (77), pp. 251-259. 87 | P a g e loyalty of the Church to its mission today, and for the evangelical vitality of its members. God never ceases to invite us to establish and develop, with the assistance of the Holy Spirit, an interreligious dialog by which the Church continues today the mission of Christ.

But when the dialog is established in truth, it can focus on the religious experience itself as it is lived, each one in its own way, Catholics and Muslims. It may even become a path of a spiritual emulation. Everyone emphasizing then that God is the host of each authentic believer and that He is preparing for us a place at his table. This contemplative dimension obviously presupposes the prayer and the welcoming of the Spirit, convince of his presence and action in the heart of all men. Rooted in their faith, open to diversity, believers are called to draw new paths of meeting, of conviviality that respect deeply the identities, without distorting. They are invited at the same time to contribute that Christians and Muslims discover each other in the respect of their cultural and religious identity and learn to exceed the stereotypes and prejudices which inhabit them.

To conclude, we must be, more than ever, convinced that the dialog and the meeting are the best ways to live together in the respect of our differences, changing the idea of public opinion on Christians and Muslims. To work to live better together between themselves and with their environment by fostering links of conviviality and proximity. Finally, to help Christians and Muslims to become partners in a living together, engaged with others in the city for more solidarity, justice and peace, try to open the way for a bilateral dialog for the promotion of the human family.

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3. SPECIAL INTERVENTIONS

3.1 A LOOK AT SECAM IN THE LIGHT OF AFRICAE MUNUS: STRENGTHS, WEAKNESSES, PROSPECTS

A Paper Presented by His Eminence Théodore Adrien Cardinal SARR

INTRODUCTION

Pope Benedict XVI stresses on the continuity between the two Special Assemblies of the Synod of Bishops on Africa and the Post-Synodal Exhortations that followed (cf. Africae Munus, no. 3). Africae Munus itself comes as an extension of Ecclesia in Africa and offers a real Pastoral Action Plan. Here are the main points:

The first part, entitled "Behold, I make all things new" (Rev. 21: 5) determines the Mission and the Projects of the Pastoral Action. It is made up of two sections: the first deals with the Mission and the second with the major projects on witnessing the Gospels in Africa in search of reconciliation, justice and peace;

The second part entitled "To each the manifestation of the Spirit is given for the common good" (1 Cor. 12: 7) first describes the ecclesial Actors and then the priority Areas of the Apostolate. It consists of three chapters. The first chapter presents the different Mission Actors for which the Spirit is poured out on the Church. Pope Benedict XVI invites them to stand up and get involved. The second chapter highlights four priority areas of the Church’s Apostolate, namely.... From the passage on the healing of the paralytic at the pool of Bethesda (ref. John 5, 8), the third chapter invites Africa to get up and go to Jesus and assume its responsibilities in the various areas of the announcement the Gospel.

These main points of Africae Munus revolve around the central problem of “Africa’s Commitment to Christ”. In the light of its principal ideas, what 89 | P a g e are the strengths and weaknesses of SECAM and how does it plan its future in terms of prospects for the new Evangelisation in Africa? An objective and uncompromising response to this question will enable us "to gaze on Africa with faith and hope"20 and to see our Symposium as God Himself sees it in order to transform it into what He expects it to be.

From the central idea around which Africae Munus defines the mission of the Church-Family of God in Africa, to be in the service of Reconciliation, Justice and Peace, we present the priority tasks to which we are called in the practicing the new Evangelisation. We will summarize these in eight points:

1. To be authentic servants of the Word of God, 2. To revealing Christ in the midst of the African experience, 3. To be a sentinel in the present African situation, 4. To become firmly committed witnesses, 5. To enculturate the Gospel and evangelize cultures, 6. To live the community life, 7. To share the African way of life, 8. To promote dialogue and communion among believers.

By drawing on the teachings of Africae Munus, we will describe succinctly in this paper, each of these eight pastoral needs and the priority tasks involved. We will then show the strengths within SECAM and the weaknesses which it must address in order to fulfil its mission.

Finally, we will look at the prospects that the Church will need to give the new Evangelisation in order to open wide the possibilities of pastoral strategies that will enable it to fully respond to its mission of promoting reconciliation, justice and peace in Africa and elsewhere in the world.

20Benedict XVI, Africae Munus: Apostolic Exhortation on the Church in Africa in promoting Reconciliation, Justice and Peace, n°5 (19.11.2011). 90 | P a g e

I. THE 1ST PRIORITY TASK TO BE AUTHENTIC SERVANTS OF THE WORD OF GOD (A.M. no 15-16)

1. Teachings from Africae Munus

Africae Munus invites the Church to make its members authentic servants of the Word of God. One of the essential tasks of the Church as stated in the Post-Synod Exhortation is to carry the message of the Gospel to the heart of African societies (cf. A.M., no 15). This mission hinges on “reading and meditating on the Word of God (that) anchors us more deeply in Christ and guide our ministry as servants of reconciliation, justice and peace” (Propositions no 46 cited by A.M. no 16). The Pope states in Africae Munus (no 16) that the second Synod reminds us that “to become his brothers and sisters, we must be among “those who hear the Word of God and put it into practice” (Lk 8: 21). Listening to and practicing the Word are also the Way which every disciple must follow in order to be counted as a member of the Body of Christ, the Church-Family of God. Faced with this vital task, what are the strengths and the weaknesses of SECAM?

2. Strengths within SECAM

As a Messenger of the Word of God, SECAM has structures that provide real strengths to exercise its mission. Here are a few:

- The BICAM – CEBAM for the promotion, organization and coordination of the Biblical Apostolate in Africa and its Islands; - The COMITHEOL (Theological Committee) to promote its Mission through the theological reflexion conducted across the continent; - The regional and national episcopal conferences whose organization in dioceses and parishes headed by bishops, priests and their employees, offer to the Church, messengers of the Good News on the continent and around the world; - The VECs (CSS); movements and associations that make up the training frameworks on the Word of God; - The teams of catechists, prayer and community groups that carry the Gospel in their midst. 91 | P a g e

These structures nonetheless present some weaknesses.

3. Weaknesses within SECAM

There are gaps and disparities within SECAM at the following levels:

- of appreciation and implementation of the objectives of Evangelisation structures; - of the degree of participation of members of the Church, resource persons and foreign partners in the programme of the various structures because of gaps in information flow and collaboration and, - of results at the grassroots and at the top of the structures.

The following are therefore observed:

- a lack of effectiveness and efficiency in the functioning of structures; - a weakness in the impact of structures on the life and organization of ecclesial communities; in the knowledge of the Word of God by the various members of the Church-Family of God; and in the build- up and promotion of initiatives of grassroots structures in terms of biblical training and the proclamation of the Word of God; and finally, - Counter-witnessing vis-à-vis the Gospel values in individual lives or within structures at different levels.

Based on these strengths and weaknesses of its members and its structures for Gospel proclamation, what prospects should the SECAM adopt to fully meet the different interpretations?

4. Prospects for the new Evangelisation

With the knowledge that Africa needs Christ more than anything else and convinced of the need to proclaim the Word of Christ that heals, liberates

92 | P a g e and reconciles (cf. A.M. no 148-149), SECAM will have to work to ensure that:

- the biblical apostolate is promoted in every Christian community, - the faithful are introduced to the lectio divina (A.M. no 151) and that - Christian communities, the CEVs (CSS), families and ecclesial associations and movements have moments to share the Word of God (cf. A.M. no 151).

Following the commemoration in different countries of the centenary of Evangelisation (cf. A.M. no 164), SECAM has been invited to promote within its churches the Missio AdIntra and Ad Gentes. To this end, it will engage all members of the Church and use all its structures to promote the New Evangelisation (A.M. no 161). It is also responsible for the elaboration of a theoretical and practical catechesis at doctrinal, ethical, liturgical, spiritual, ecclesial, cultural and charitable levels (cf. A.M. no 166).

It is a good thing that the Bishops send more priests to Sister-Churches that lack apostolic labourers. SECAM is expected to encourage this pastoral solidarity so that more Bishops can come to the help of countries lacking priestly vocation and priests on the continent and elsewhere in the world (cf. A.M. no 167).

In connection with the regions and dioceses, SECAM will also contribute to the integration of programs of associations, movements, CEVs and the different structures of the Church and partner organizations, into the pastoral action of the local Church (cf. A.M. no 168).

SECAM will make use of new ICTs to achieve its various goals. It therefore encourages the Bishops, priests, religious and lay people to use these means of communication in the exercise of their duty to be authentic servants of the Word of God. We do not lose sight of the fact that the use of new ICTs, namely videoconferencing and mobile telephony, can cause the participation, at a lower cost, of all the Bishops and all the different members of the Church in sharing, reflecting et discussing the Mission.

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II. THE 2ND PRIORITY TASK TO REVEAL CHRIST PRESENT IN THE MIDST OF THE AFRICAN EXPERIENCE (A.M. no 17-30)

1. Teachings from Africae Munus

Africae Munus notes that “members of the Synod are committed to this inner purification of man, which is the essential precondition for building justice and peace” (A.M.A. no 19). Inspired by the Mission to make Christ known to the heart of the African experience, members of SECAM will have to, as “ambassadors of reconciliation”, perform the following tasks:

- Participate in the resolution of disputes among men; - Have the courage to point out those responsible for conflicts, crimes and trafficking since the victims have the right to truth and justice (A.M. no 21 § 2); - Train minds to be righteous and receptive to the requirements of justice, through the teachings of the Social Doctrine of the Church (A.M. no 22); - Commit to the civic education of citizens, especially within Justice and Peace Commissions, to support the electoral processes of countries as well as to the sensitization of peoples and the awakening of their consciousness to their civic responsibilities (A.M. no 23); - Educate men, women, youth and children to seek the ultimate truth which is God (...), because if “justice is the virtue which distributes to each their own good [...], it is not the righteousness of man that removes him from the true God” (A.M. no 23 & no 24); - Create a just order in the spirit of the Beatitudes (A.M. no 26) by which we can become righteous and build a better world ... According to the spirit of the Beatitudes, preferential care should be given to the poor, the hungry, the sick, the stranger, the humiliated, the prisoner, the despised migrant, the refugee or the displaced, etc. (A.M. no 27) ... For its part, the Church will make its specific contribution based on the teachings of the Beatitudes (A.M. no 27).

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2. Strengths within SECAM

In the framework of pastoral care of reconciliation, justice and peace, SECAM is endowed with structures and carries out actions that constitute real assets for its loyalty to the Mission of revealing Christ in the heart of the African lives. Examples of structures committed to reconciliation, justice and peace are:

- “Justice and Peace” Commissions; - Caritas Africa, which is part of Caritas Internationalis and extends its network to regional Episcopal Conferences, National Dioceses and Parishes; - Local Church organizations or movements committed to receiving refugees and migrants and providing them with information and assistance; - Catholic Postal and Private Health Centres; - Care and support services for people infected or affected by HIV- AIDS; - Formal and non-formal Catholic Schools (pre-school levels, elementary, middle, secondary, vocational, higher); - Ecclesial structures involved in the process of democratisation, the organization and monitoring of free and transparent elections; aid to stigmatized and marginalized persons (albinos, individuals accused of witchcraft...), support for people in moral danger (girls and women in urban centres, teenage-mothers, prostitutes, street children); - Chaplaincies to coach and support political and business leaders, officers of law enforcement and security; - Chaplaincies and groups for the pastoral care in correctional centres.

Let us also, in this framework, keep in mind:

Mediation for the resolution of conflicts on the continent and around the world, and actions and speeches that reflect the foretelling courage of pastors, religious leaders and heads of church organizations who denounce

95 | P a g e injustice and impunity (in cases of physical, political or economic crimes) and take practical steps for the promotion of an order of justice and peace.

3. Weaknesses within SECAM

There are gaps in some socio-pastoral structures of the Church in terms of:

- the quality and adequacy of services for the needs of the environment and the impact that these must have on the lives of people searching for justice and peace; - financial autonomy, policy orientation and good management or good governance; - the application of the principles of the Social Doctrine of the Church in employee relations, and - the knowledge of the Social Doctrine of the Church by all Christians.

SECAM also regret:

- the restriction of freedom of expression in certain countries, which limits the possibility of whistleblowing situations of injustice and exploitation; - the unnecessary involvement of some Church leaders in political and social conflicts, and the conniving silence or the fear to take a position vis-à-vis situations of serious human and citizens’ rights violations; - practices of tribalism, ethnicism, and supra-nationalism among clergymen and laity (A.M. no 41.102.108).

4. Prospects for the new Evangelisation

The strengths of SECAM are the resources that enable it to address the challenges posed by situations that weaken its structures and its pastoral tradition.

Aware that the Church can only evangelize through self-Evangelisation, SECAM will encourage bishops, priests and all consecrated and lay persons to:

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- respect the scope of their mission within the social and political spheres, by inviting them to embody in their lives the brotherhood and solidarity in Jesus Christ and fight against tribalism and negative nationalism; - keep their reservation, neutrality and impartiality necessary in situations of public conflict for the credibility of the word of the Church; - support and promote ecclesial organizations which are working to awaken responsible citizenship; - provide appropriate chaplaincies to serve Christians involved in politics and promote a quality Christian presence at all levels of social life, of the political and economic administration of countries, and of national and regional organizations on the continent; - fight for the respect of freedoms and rights of individuals in all African countries, namely freedom of thought and of expression; - contribute to the financing of Church structures in order to improve their financial management and aim, in the short and long term, at the auto-assumption of costs by the local Church; - strengthen the social works of the Church (schools, health centres, HIV/AIDS, refugee and migrant care services, etc.) and initiate, if necessary, new projects at local, national and continental levels in line with the needs of the community; - promote access to the Compendium of the Social Doctrine of the Church by translating it into African languages, and editing and popularizing it in simple brochures affordable to the people of the continent; - create training modules for values of citizenship, justice and peace, and promote their integration into school and university curricula; and - demonstrate the relationship between citizenship values and the Word of God, and organise training sessions on the Social Doctrine of the Church, to the benefit of all people of good will and the baptized.

The duty to disclose that Christ is at the heart of the African experience, source of reconciliation, justice and peace, ultimately commits SECAM to 97 | P a g e do more to win over Church structures, but also and above all, people in the sense of respect by themselves for the Social Doctrine of the Church for greater credibility of the Church and its Social Doctrine.

III. THE 3TH PRIORITY TASK TO BE LIKE A SENTINEL (A.M. no 30)

1. Teachings from Africae Munus “The Church as a sentinel (...) is invited to make the voice of Christ heard (...). Because of Christ and through loyalty to his life lesson, the Church feels compelled to be present where humanity is suffering and to echo the silent cry of the persecuted innocent, or populations whose present and future have been mortgaged by their governments in the name of personal interests. By her ability to recognize the face of Christ in that of a child, the sick, the suffering or the needy, the Church contributes to forging slowly but surely a new Africa. In her prophetic role, whenever people cry to her: “Watchman, what of the night?” (Is 2: 11), the Church wants to be ready to give reason for the hope that she carries (cf. 1 Pt 3: 15), for a new dawn breaks at the horizon (cf. Rev 22:5)” (A.M. no 30).

2. Strengths within SECAM The joy of life, the sense and practice of communal celebrations prevail among Africans, despite the many problems and difficulties of the Continent.

As sons and daughters of the Church, Christians of Africa believe that Christ is establishing a new universe; they learn to visualise the seeds of this new world, even in difficult conditions and situations of today. They participate in the Mission of the Church and recognize that she contributes to the building of the “new Africa” through the proclamation of the Good News, acts of charity and justice as well as actions promoting reconciliation and peace on the continent;

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Already at the first African Synod, participants saw the growth of a new Africa through the countless evils that plague the continent and spoke of a “Synod of Resurrection and Hope”.

The local Africa Churches are a sentinel on the continent at several levels. In terms of human development, they play a preventive and curative role among the population particularly in rural areas, with regard to access by the needy to better living conditions (health, education, development initiatives, etc.). At the political level in several countries, clergymen have played and continue to play mediation roles in order to resolve serious conflict situations. They have contributed (e.g. Benin, Congo-Brazzaville, Congo- Kinshasa and Togo, etc.) to the establishment of a democratic order which, even though still fragile, is being nurtured and strengthened gradually on the entire continent. This commitment has prevented many countries from national breakdown, fratricidal violence and civil war.

The African Episcopal Magisterium prophetically denounces, by word and in practice, political and economic systems and practices that support, to the detriment of collective interests, injustice, marginalisation of the weak and exploitation of natural, mining and financial resources by governments, local elite and international powers.

The pastoral Strategic Plan and the pastoral letters of SECAM such as Governance, Common Good and Democratic Transitions in Africa and those of several regional and national Episcopal Conferences attest to its ability to be a sentinel, to play a prophetic role and contribute “to forging slowly but surely the new Africa” (cf. supra A.M. no 30).

3. Weaknesses in SECAM

Unfortunately, we are witnessing the prevalence of Afro-pessimism on the continent and around the world, the consequence being the resignation to the status quo at different levels. Also, many Africans lack self-confidence and do not themselves take control of their destiny. Many sons and daughters of Africa expect too much from others when it comes to dealing with problems of their future.

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African “Prophets” who are carriers of an authentically African vision enlightened and strengthened by biblical Revelation, are insufficient in number. The same goes for Christian leaders, political actors and captains of industry trained in the Social Doctrine of the Church and guided by it in their work.

The relationships between some clergymen and governments and local elites compromise the free exercise of their vocation in the cause of proclaiming the Gospel of truth (cf. supra A.M. no 30).

It happens sometimes that sermons by priests, teachings of bishops and pastoral letters and messages of Episcopal Conferences lack prophetic courage and do not present the Church whose servants they are, as a sentinel who echoes the cries and sufferings of disenfranchised innocent, children, youth, women and men in African countries.

4. Prospects for the new Evangelisation The Church-Family of God which is SECAM needs to work to:

- cast out fears, lack of confidence and self-confidence of Africans and their wait-and-see attitude; - awaken in Africans a typically African sense of awareness for development, justice and peace; - become an authentic sentinel who, as a prophet of the Gospel of Truth, gives teachings and takes personal initiatives to warn and call to repentance and renewal, for the building of a reconciled Africa rather than react when evils emerge or under pressure from foreign influence and guidance; - nurture, shape and communicate to Africans the Christian virtue of wisdom and hope; - make all the bishops, priests and various pastoral workers, prophets who will renounce the dehumanization of man and any compromises, without fear of trials or martyrdom for the cause of the Gospel of Truth (cf. supra A.M. no 30); - increase the involvement of consecrated persons on the continent, in its prophetic mission such that they fully account for the hope that they carry in themselves wherever the Church-Family of God is

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called to be a sentinel for the crafting of a new Africa imbued with the power of the Gospel of Truth; - mobilize religious Congregations, Institutes of religious life of old and recent foundations as well as new communities of apostolic life in serving the cause of the Gospel of Truth and the Mission of the Church-Family of God, on the continent and anywhere the present and the future are mortgaged in self-serving interests (cf. supra A.M. no 30); - make the lay faithful disciples of Christ to assume their identity, their vocation and their mission in the Church-Family of God and the African society in all areas of reconciliation, justice and peace (A.M. no 31); - communicate and make practical everywhere the official document of the Second Special Assembly of the Synod of Bishops for Africa: “Africa, Arise, Take up thy Destiny, and Walk!”

IV. THE 4TH PRIORITY TASK TO BECOME RESOLUTELY COMMITTED WITNESSES (A. M. n° 31-41)

1. Teachings From Africae Munus “The major concern of the Synod members vis-à-vis the situation on the continent, was to discover how to place in the heart of African Disciples of Christ the willingness to commit themselves to living the Gospel in their lives and in the society. Christ is constantly calling us to metanoia, to repentance. Christians are marked by the spirit and habits of their time and their environment. But through the grace of , they are enjoined to give up oppressive unhealthy habits and go against popular trends.” (A.M. no 32).

“Repentance is experienced in a special way through the Sacrament of Reconciliation to which a singular attention will be given to make it an authentic “school of the heart” (A.M. no 32). As such, “reconciliation is not an isolated act but a long process by which everyone feels restored in love, love that heals through the action of the Word of God. It hence becomes a way of life, with a mission as well. To achieve true reconciliation, and 101 | P a g e practice the spirituality of communion through reconciliation, the Church needs witnesses who are deeply anchored in Christ and feed on his Word and the Sacraments” (A.M. no 34). It must, to this end:

- “maintain a dynamic link between memorized catechism and practiced catechesis in order to cause a profound and permanent conversion” (A.M. no 32, Prop. 43)21. - Establishing the link between “the Word and the testimony of life” and making the baptized understand that “witnessing alone is no more sufficient” because “the best testimony will prove ineffective in the long run if it is not illumined or justified – what Peter subsumed as giving “the reason for the hope that you have” (1 Pt 3: 15) –, and made explicit by a clear and unequivocal proclamation of the Lord Jesus” (A.M. no 32; Evangelii nuntiandi no 22) ; - pay a particular attention to the Sacrament of Reconciliation in order to make it a true “school of the heart" (cf. A.M. no 32); - cause “a serious study of African traditional rites of reconciliation, in order to assess their positive aspects and their limitations” (A.M. no 33). - “truly open up the intertribal, interethnic and interreligious boundaries to the universality of God’s love. Men and women of diverse cultural, linguistic or religious backgrounds can live together in harmony” (A.M. no 40). “Sacred Scripture indeed attests that the shed Blood of Christ becomes, through baptism, the bond and foundation of a new fraternity. This is opposed to division, tribalism, racism, ethnocentrism, etc. (cf. Gal 3, 26-28). In the Eucharist is therefore the power that brings together the scattered children of God and keeps them in communion” (A.M. no 41).

About the spirituality of communion, Pope Benedict XVI would like to quote the views of Pope John Paul II (Novo Millenio Ineunte, no 43): “Being able to perceive the light of the mystery of the on the face of brothers who are with us”; be attentive to one’s brother in faith “within the unfathomable unity of the Mystical Body (...)”, being able also to recognize what is positive in others so as to welcome and value them as a gift from

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God (...), and finally “understand how to “make room” for our brothers and sisters, by bearing “each other’s burdens” (Gal 6:2) and resisting the selfish temptations that constantly ensnare us and provoke competition, careerism, distrust and jealousy (A.M. no 35).

2. Strengths within SECAM Africans of all backgrounds were able to witness heroically to the Gospel. These are the Saints and the Blessed of our Churches examples of which as Victor I (+199 ), Perpetua, Felicity and their companions (7 March 2003), of Carthage (210-258), Monica (331-387), (354-430), the martyrs of Mombasa (August 1613, Kenya), the martyrs of Uganda [Joseph Mukasa (1860-1885 ), Gyavira (+1886), Kizito (1872-1886 ), Charles Lwanga (1860-1886 ), etc.], Benedict the African (a slave who became a Franciscan in Italy, 1526-1589), Anuarite Nengapeta (1939-1964, DRC), Victoria Rasoamanarivo (1848-1894, Madagascar), Isidore Bakanja (1885 – 15 August 1909, DRC), Josephine Backhita (1890 – 8 February 1947, DRC), Cyprian Michael Tansi (1903-1964, Nigeria), Julius Nyerere (1922-1999, Tanzania), etc.

Even to date, the baptized, the religious, and pastors live their faith by the Word and through witnessing. This explains why in our countries; Christians generally have high credibility. It is considered that being a Christian is to embody moral values in heart and behaviour; In the CEVs, associations and movements united in faith and love, Christians consider their brothers and sisters as gifts from God and bear the burdens of one another. The same solidarity can be witnessed in priestly fraternities, in religious communities and in communities of apostolic vocation;

Research works available show the relationship between the Sacrament of Reconciliation in and African traditional rites of reconciliation.

With regards to the spirituality of communion, the Church in Africa counts among its members, the faithful, consecrated persons, priests, and bishops who are united by spiritual bonds that gather them into a family and deeply link them to the Triune God. They make efforts to express this spirituality through concrete gestures of love. In accordance with the teachings of

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Africae Munus, they recognize the face of the Triune God in the face of their brother and sister who are their neighbours.

Through actions by which her works demonstrate the meaning of the Gospel of reconciliation, justice and peace that she proclaims, the Church teaches what the spirituality of communion is. She is thus a prophetic witness of coherent life through the faith that this spirituality requires of it, (A.M. no 35).

This effective spiritual communion is also made evident in parish communities, in CEVs, and in priestly and religious communities in which the laity, consecrated persons and priests belonging to different ethnicities and nationalities live in perfect communion. Men, women and families also establish among themselves bonds of fraternity and marriage that transcend linguistic, ethnic and national barriers.

In countries and Churches that have experienced crises and divisions which have broken the unity of the group and the social and ecclesial harmony, Christian communities, the clergy, the religious, and the faithful have opened themselves up to reconciliation and rebuild their spiritual and fraternal communion through prayer and initiatives of mutual acceptance, sharing, justice, forgiveness and peace.

3. Weaknesses in SECAM We know that in the Churches that make up SECAM, there are situations that do not contribute to making baptized persons witnesses who are decidedly committed to live the Gospel by way of repentance, reconciliation and spiritual communion. We deplore:

- an ignorance of the values inherent in traditional processes of reconciliation (lack of knowledge or interest therein, not appropriation); - a decline in the practice of the Sacrament of Reconciliation (unavailability of pastors, loss of awareness of sin in the faithful ... ); - behaviours and lifestyles which are at odds or in contradiction with the Word of God;

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- negative testimonies with regard to reconciliation (among bishops, between bishops and priests, between priests and the faithful, among the religious, etc.), impartiality vis-à-vis political authorities, and the ideal conduct that discredit religious leaders who are called to be mediators in situations of political and social conflicts; - practices of tribalism, feudalism and nepotism built often into criteria for being in government, for appointments to leadership positions in parishes, in other structures of pastoral and educational activities including seminaries, universities, Catholic institutions, religious communities, Congregations and Institutes of , new communities of apostolic vocation, etc.; - the existence of raucous liturgies leaving little room for listening and meditating on the Word of God, silent prayer and the call to repentance in the spirit of the Gospel of reconciliation. These liturgies create in the faithful an ethereal spirituality that inebriates them with songs, noisy intercessions and sterilizing exhortations, making them desirous of miracles and thus opposed to the mystique of the Cross anchored in the heart of faith in Jesus Christ.

4. Prospects for the new Evangelisation The various challenges to address invite us to:

- take into account the spiritualities of Pentecostal trend as well as African popular religiosity, study their nature and characteristics, devise and promote pastoral attitudes in order to identify them with signs of a Christianity in Africa open to the ramifications of salvation in Jesus Christ and faithful to the teachings of the Social Doctrine of the Church, and in particular those of Africae Munus; - teach the lay faithful to appreciate their baptismal identity, to commit themselves to living their Christian vocation based on the teachings of Scripture and from a spirituality characterized by the death and demonstrated by witnessing to the already-present and coming Kingdom of God; - carry out the New Evangelisation by encouraging the baptized, consecrated persons, priests and bishops to aspire to holiness in accordance to the requirements of the Mission of the Church in promoting reconciliation, justice and peace;

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- restore the Sacrament of Reconciliation to its rightful place in its two-prong personal and communal dimensions, bring the Christian faithful to recourse to it whenever they are inspired to, and make communities that do not have priests and Christians living in non- conforming situations (with their faith and Church law) experience the non-sacramental forms of Reconciliation (cf. A.M. no 156); - organize “every year in every African country” the celebration of “a Day or a Week of Reconciliation, particularly during Advent or Lent” (A.M. no 157); - respond to the invitation of the Pope to SECAM to promote “a Year of Reconciliation” at continental level, “in agreement with the Holy See”; - keep the memory of Africans who had heroically lived the Gospel and work towards the canonization of those who were not canonised so that many African saints can be presented as models to African Christians and the universal Church; - present to the youth models of holiness and of persons who bravely lived their faith, and such models should be from among the canonized Saints, the Blessed and Christians well known by the witness of their lives in the CEVs and in all areas of political, economic and social activity; - help young African Christians to experience better than their elders, brotherhood in Christ and political commitment, and encourage celebrations at the parish, diocesan, national, regional and continental levels; - celebrate a continental Eucharistic Congress (cf. A.M. no 153), to make known that through Christ, we all become one (A.M. no 152); - take into account synod recommendations to celebrate the Eucharist together on Sundays and on holidays of obligation (cf. A.M. no 152), to keep the Churches and Chapels only for liturgical celebrations so that they can be worthy of the mystery being celebrated (cf. A.M. no 154) in accordance with the provisions of ecclesiastical law (cf. A.M. no 154).

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V. THE 5TH PRIORITY TASK TO INCULCATE THE GOSPELS AND EVANGELISE CULTURES

(A.M. no 36-38) Teachings from Africae Munus

On the subject of new Evangelisation, Africae Munus extends the spirituality of communion to the link between African culture and the Gospel. The post- synod exhortation is a call to promote "enculturation of the Gospel and Evangelisation of culture”. Africae Munus highlights the following:

"To achieve this communion, it would be good to return to a need that came up during the first Synod for Africa, under the theme, “a comprehensive study of African traditions and cultures" (A.M. no 36), to make a “thorough discernment in identifying aspects of culture that hinder the embodiment of the values of the Gospel, as well as those which promote them” (A.M. no 36).

“The Holy Spirit is the authentic actor of enculturation (...). Thus, unfolding in history, in the unity of the one and same faith, the events of Pentecost which are enriched through the diversity of languages and cultures (...). Bishops must be committed to ensuring this need for enculturation is in accordance with standards established by the Church "(A.M. no 37).

“Concerns for relevance and credibility require of the Church a thorough discernment in order to identify aspects of culture that hinder the embodiment of the values of the Gospel, as well as those which promote them."

“We must be committed to transmitting the values that the Creator has instilled in the hearts of Africans since the dawn of time”, and “develop those positive elements” through inner enlightenment (cf. Jn 8, 12) for the message of Christ to reach the Christian, and for God's light to shine before men” A.M. no 38).

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2. Strengths within SECAM

There are many in-depth scientific studies and monographs in the information holdings of Catholic universities and major seminaries in Africa on African culture and problems of enculturation.

We also have some knowledge of culture and African Traditional Religion (ATR) practiced by Africans who converted to Christianity.Many African Christians refuse to practice certain aspects of their African culture which are at odds with the Christian religion.

There are countries that have managed to develop Missals for the celebration of some of the sacraments in conformity with their African essence and recognized by the Holy See. Such is the case of the "Roman Missal for the Dioceses of Zaire”, recognized by the Congregation for Divine Worship and the Sacraments in 1988.

3. Weaknesses within SECAM

The faithful and even consecrated persons or pastors of our parishes and dioceses live in a situation of “double allegiance” to Christianity and ATR. Under the guise of exorcism, some priests dabble in fetishism or cause divisions within families by branding some family members witches and wizards.

In some places, African Christians are subjected to all kinds of pressures to undergo initiation rites. Otherwise, they face the penalty of being banished from the clan or tribal community and never considered as a perfect human being.

Enculturation attempts have been perceived by some Church authorities as an endorsement of the ATR, while others do not conform to the standards of the Church.

4. Prospects for the new Evangelisation

It is important that an inventory and validation of available information on African cultures be made, mainly in our Catholic universities and research 108 | P a g e centres – such as the Centre for African Religious Studies of the Catholic University of Congo –, in order to build up data banks for students and researchers, and to promote further studies on African cultures and ATR.

That these detailed studies lead to critical analyses based on rigorous scientific methods and existential elements of the African culture and consequently, help to identify differences and antagonisms on one part, and similarities and aspects of African cultures that can be assimilated into Christianity on the other part.

That, following such studies, a true dialogue be promoted between Christianity and ATR as has already been done in some local churches in the spirit of enculturation.

That in the light of the Gospel, a discussion be made on the negative aspects of the African culture such as polygamy, trial marriage, levirate, divorce, devaluation of celibacy, ethnic sentiments and belief in witchcraft.

That the proclamation of the Gospel in African settings is made using words, symbols and rites that are meaningful to the African. That, above all, it takes into account the African pursuit of happiness, life and protection, as well as its many fears.

VI. THE 6TH PRIORITY TASK: COMMUNITY LIFE (A.M. 42-68)

1. Teachings from Africae Munus

- The family

“The family is the sanctuary of life and a vital cell of society and the Church." (A.M. n° 42), “a place for the learning of culture and forgiveness, peace and reconciliation” (A.M. no 43). “The family needs to be protected and defended” (Prop. No 38).

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- The elderly

“In Africa, the elderly are given a special veneration. They are not banned from families or marginalized as is the case in other cultures. Instead, they are valued and fully made part of their families, where they make up the head” (A.M. no 47).The elderly “constitute a treasure for all family members, especially for young couples and children who find them understanding and loving.

Apart from not only transmitting life, they also contribute to consolidating their families by their behavior (cf. Titus 2: 2-5), and by their prayers and their faith, they spiritually enrich all members of the family and the community” (A.M. no 48).

- Men

“In the family, men have a special mission to accomplish. As husband and father, they exercise the noble responsibility of providing to society the needed values through marriage and the education of children” (A.M. no 51).

- Women and girls

“Women in Africa make great contributions to the family, the society and the Church with their many talents and irreplaceable gifts” (A.M. no 55). “There are too many a practices that still humiliate and demean women in the name of the ancestral tradition” (A.M. n° 56). - The youth

“The youth make up the majority of the African population. The youth is a gift and a treasure from God and for which the whole Church is grateful to the Lord of life” (A.M. n° 60). Children

Children are a gift from God to humanity; therefore, they must be the object of special care from their families, the Church, the society and governments as they are a source of hope and renewal of life. God is particularly close to

110 | P a g e them, and their lives are precious in His sight, even in difficult and impossible situations (cf. Gen. 17: 17-18; 18: 12; Mt 18: 10)” (A.M. n° 65).

2. Forces within SECAM

The sense of family is a widely shared value across the Continent, such that the Church in Africa has adopted the term “Church-Family of God” as the driving idea that should characterize the work of Evangelisation.

The Church recognizes that the family is not to be reduced to a nuclear circle. As is typical of Africans, the family is a place for many generations where grandparents, parents and children often live together. It even includes the defunct, among who are those who enjoy the status of ancestors whose role is to ensure in a special way, the survival and blessed growth of the family.

Respect for elders is largely observed in Africa, in the family, in social relations, and even in the social policies of many African states.

Bishops and several Church structures are committed to defending women as well as the integral promotion of women and girls, especially in rural areas.

Women are engaged in multiple ways within the Church, in its service and in the service of the marginalized in society, street children, teenage mothers and other vulnerable people. In the exercise of their varied gifts, religious women defend and promote human and the dignity of life of many people.

The Church cares for the youth ministry (education, training, projects to promote youth employment, JMJ Catholic Action movements and other associations). In many dioceses, there are people who are in charge of vocations and who help young people to discover and pursue their own vocations.

3. Weaknesses within SECAM

The condition of women still needs to be improved in terms of respect, education and the advancement of women. This is still less enviable In

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Africa in some aspects, for example the idea that the woman (even when she is Catholic) has no religion and must follow that of her husband.

We must deplore acts of violence – such as verbal and physical abuse, rape, genital mutilations, harassment and mistreatment of domestic workers –, committed against women in the name of customs on certain occasions like the death of a husband or in professional settings.

Overemphasizing African values such as respect for the elderly and respect for the husband, lead to fear and undermine conversation within the family thus resulting in apostasies.

Families have been dismembered due to adverse conditions such as unemployment, poverty, rural exodus or emigration, the rise of individualism, small size of houses and divorce.

In some places, we see the decline of young people who willingly commit themselves to serve in the Church. Among those who serve in the church, are people who are pursuing an ideal other than that which is given them or who are motivated by the pursuit of good living conditions which they would not have had due to lack of well-paid jobs. Due to the lack of jobs, the African youth is counted among the most desperate of the world, although they do have some skills which are results of a higher education. The hopelessness of the youth manifests itself in attempts of illegal emigration to countries where living conditions seem to be better.

Early and unwanted pregnancies often result in induced abortions, sometimes resulting in the death of young girls.

Children are victims of numerous forms of abuse, even trafficking (i.e. child labor, child slavery, street children, cases of the “Talibés” child soldiers) or of violence, especially in the school and family settings.

The result is the loss of workforce and the vitality of Catholic Action movements and educational movements.

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4. Prospects for the new evangelization

A support in the appropriate catechesis of the sacraments must be given couples, especially young ones, in order to prevent divorces in holy matrimonies and help to reconcile divorcees.

Catholic laity – especially those who are members of legislative bodies, should fight against the legalization of abortion and homosexuality, and against the adoption of children by homosexual couples.

Priests must be encouraged to visit families, to understand their experiences in order to engage in proper family ministry. They must be well educated in sexual and family morality, in order to better equip them for family ministry.

SECAM must propose Blessed Isidore Bakanja as the Patron of the African Youth, who are invited to not yield to the pressures of the new world standards, and that his life is presented to them through special narrations.

VII. THE 7TH PRIORITY TASK TO SHARE THE AFRICAN VISION OF LIFE (cf. A.M. n° 70-87)

1. Teachings from Africae Munus

“The Church in Africa and its neighboring islands must commit themselves to help and support women and couples tempted by abortion, and to be close to those who have had the sad experience so as to educate them about the respect for life” (A.M. no 70).

Defending life involves preventing the ravages of drugs, alcohol abuse, diseases such as malaria, tuberculosis, AIDS, etc…With regards to the fight against AIDS, in addition to medical and pharmaceutical treatment, sex education “based on an anthropology anchored in the and enlightened by the Word of God and the teaching of the Church” is required (A.M. no 72). 113 | P a g e

“Defending life also includes the eradication of ignorance through mass literacy programmes and by providing a holistic education that encompasses the whole person” (A.M. no 74). “Sensitizing governments to increase funding for education” and to respect the legitimate right of the Church to make its special contribution” (cf. A.M. no 78).

“The Church must denounce unjust laws that prevent Africans from strengthening their economies and to develop according to their cultural characteristics” (A.M. 79).

“I urge the Church in Africa to encourage governments to protect natural resources such as the land and water bodies for the life of present and future generations and for peace among people” (A.M. no 80).

“The Church hopes to make globalization include intrade relationships the principle of gratuitousness and the spirit of giving as an expression of fraternity” (A.M. no 86).

The Church “requires that international Organizations and Non- Governmental Organizations commit themselves to working in absolute transparency” (A.M. no 87).

2. Forces within SECAM

Many religious congregations provide alternative solutions such as nurseries and homes for teenage mothers who are victims of unwanted pregnancies

Sex education on the respect for life is given by religious congregations such as Little Sisters of Catholic Maternity, Associations for Family Promotion (AFP), marriage counselling units, and higher Institutes of family ministry in accordance with the teachings of the Church.

The Church in Africa can boast of a network of formal and non-formal educational centres, which contribute to the education of children and the youth.

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In many African countries, the Church has been the pioneer in education (preschool, elementary, middle and secondary) and has trained many elites for our newly independent States.

The Church continues to promote African consciousness through its network of universities and higher technical or educational institutes.

Although generally considered "religious schools", Schools of the Catholic Church in Africa are known for providing quality education and producing good human resources capable to participate in the development of African nations. For this reason, in some countries, governments provide support to Catholic education through grants.

SECAM is present on a continent with abundant mineral, forest and fishery resources. It has supported advocacy works by Church and Civil Society Organizations for the exploitation of these resources and also for debt forgiveness of our countries during the Jubilee Year 2000.

Caritas Africa network is also a force within SECAM by way of its actions to help disenfranchised populations so often caught up in disasters.

Christian faith-based NGOs and Catholic Action movements work in collaboration with Caritas Africa in the regions, the dioceses and the parishes.

3. Weaknesses within SECAM

Armed conflicts often provide occasions for rape which result in induced abortions, while at the same time causing death and desolation. These conflicts are often financed by supporters of the culture or ideologies of death, especially by weapon and drug traffickers. Networks of drug sales are emerging and being created even in some schools, colleges and Catholic universities, thereby causing a rise in insecurity, violence, and school and academic failures.

Issues related to sexuality are still considered taboos in Africa, thus preventing healthy sex education in families.

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Poverty and lack of appropriate legislation give room for the development of sex tourism in some African countries affecting also many children of the Church-Family of God in Africa.

Population policies in Africa and, especially government family planning programs are drawn and imposed by organizations fueling ideologies of death and even debauchery.

Abusive use of alcohol by Christians (youth and adults among who are many women) seriously affects the image of our ecclesial communities, especially during family and parish festivities, pilgrimages and other Christian gatherings.

Alcoholism seriously affects the health of those who indulge in it, the stability of homes and any chance of social advancement, given that in such circumstances, families cannot save neither for their children's education, nor for the initiation of economic activities.

Titles of many landed properties are held by a privileged few, among who are Christians, while farmers are forced to relocate, thus leaving the land they have occupied for centuries.

Natural resources of African countries are being exploited by foreigners and mainly exported for processing by industries outside of Africa. In general, international trade is conducted on unfair terms to the detriment of African economies.

Regarding co-development, most of the funds allocated end up serving the interests of international Donors and local NGOs rather than direct beneficiaries.

Catholic higher institutions and universities or vocational training centres are often characterized by the insufficiency of some educational or research programs, the lack of attention to opportunities and environmental risks inherent in certain cooperation programs, as well as mismanagement thereby mortgaging the quality and permanence of these institutions.

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4. Prospects for the new Evangelisation

The ministry of Catholic health workers must truly sensitize them on the African vision of life in order to prevent them from implementing death- causing practices such as abortions (either illegal or informal).

Catholic health agents must be true witnesses for the respect for life in their workplace.

The bishops must establish in their dioceses, a pastoral care to women and girls who have experienced forced abortion. Directives need to be given to this ministry to begin work from confessionals.

Awareness campaigns aimed at the masses and in particular the youth should be held to expose the dangers of drug and alcohol abuse, sexually transmitted diseases and irresponsible sexual behaviour. The dioceses or institutions of consecrated life which are so desirous should encourage the establishment of centres for awareness creation and training, detoxification and preparation of drug addicts or alcoholics for rehabilitation.

Catholic Christians must be encouraged to expose, pursue and punish drug traffickers by mainly creating a network of monitoring centres and joining forces with NGOs in this field. At the same time, the Church needs to advocate for a healthy and unblemished youth, free of drugs and alcohol. Populations must be educated for a responsible use of natural resources (land, water, forest, quality of air…).

The Church must find ways to influence state authorities to adopt appropriate legislation to protect nature (fishery, forest and mining resources) as well as a fair legislation on land management.

In this line of ideas, a war must be waged against land grabbing and unnecessary issuing of mining licenses for natural resources of African countries by countries, groups or foreign individuals for exploiting African natural resources. In this way, national assets can be protected for use by present and future African generations.

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Regarding the transparent management of programme funds of development cooperation, Catholic NGOs must undertake to set an example by actually injecting allotted funds in serving the populations, and to be ready to justify their use.

The bishops must work to ensure that the religious character of Catholic schools is respected by States, and that this character is reflected in educational and pastoral projects through the agreements signed with their Governments. These agreements must be aimed particularly at increasing aid to education and to support Catholic education.

Universities and Catholic tertiary institutes must be involved in the teaching of all science subjects by taking into account the views espoused in the doctrine of the Church, especially the social doctrine of the Church.

Foundations of social structures of the Church must be organized to reflect on their own future within the collective context of present day Africa.

VIII. THE 8TH PRIORITY TASK: “DIALOGUE AND COMMUNION AMONG BELIEVERS” (CF. M.A. n° 88-95)

1. Teaching from Africae Munus

“It is important that the Church promotes dialogue as a spiritual attitude so that believers learn to work together, for example in peace- and justice- oriented associations, in a spirit of trust and mutual assistance. Families should be taught to develop the attitude of listening, the spirit of brotherhood and mutual respect without fear of the other” (A.M. no 88).

“I urge the entire Church-Family – local Churches, Institutes of consecrated life and laity associations and movements –, to pursue this path more decisively in the spirit and framework of directives given in the Ecumenical Directory” (A.M. no 89).

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“The theology and ministry of the Church must determine the source of the phenomenon of syncretic movements and cults, not only to check the “flux” of parish members to these sects, but also to formulate foundational arguments for an appropriate pastoral vis-à-vis the attraction of these movements and cults” (A.M. no 91).

“Among converts from African Traditional Religions, it would be appropriate to identify knowledgeable individuals who can serve as guides for the Church in the ever-increasingly deeper and precise knowledge of the traditions and culture of the traditional religions. Through this, identification of the actual breakpoints will become easier. We would also arrive at establishing the necessary distinction between what is cultural and what is religious while dismissing the magic elements which cause the break-up and ruin of families and societies” (A.M. no 92).

“The problem of ‘double allegiance’ to Christianity and African Traditional Religions remains a challenge. For the Church in Africa, it would be necessary, with the help of a catechesis and an intense enculturation, to guide people to experience the fullness of the Gospel values. It would also be appropriate to determine the profound meaning of witchcraft practices by identifying theological, social and pastoral issues that are conveyed by this threat” (A.M. no 93).

“I would like to invite the whole Church to embrace the legal and practical recognition of religious freedom through patient dialogue with Muslims, so that every African citizen enjoys not only their right to freedom of belief and religious practice, but also the right to freedom of conscience. Religious freedom is the path of peace” (A.M. no 94).

"The ministry of the Church relies mainly on the Catechism of the Catholic Church. Moreover, the Compendium of the Social Doctrine of the Church guides the mission of the Church as “Mother and Teacher” in the world and in society, and thereby as a pastoral tool of the first order” (A.M. no 95). These two documents present the teachings of the Magisterium which the Church in Africa must appropriate together with those of Ecclesia in Africa and Africae Munus. Their appropriation shall be made in the conciliar spirit, particularly in the light of the Decree on the Missionary Activity of the

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Church (Ad Gentes, no 22) and in view of their roots in the life of grassroots ecclesial communities and all branches and components of our Church- Family of God.

2. Forces within SECAM

Many parishes and even dioceses have a long tradition of celebrating the Week of Prayer for Christian Unity. Some Dioceses have commissions for ecumenical dialogue, and commissions for Christian-Muslim dialogue.

In several countries, there are “Faith-Based Associations” where dialogue between bishops and other religious leaders are held on issues of national interest (Call for free, transparent and peaceful elections; symposium on “Religion and AIDS” …). Generally, Bishops are asked to assume the presidency of these Associations because of the credibility of the Catholic Church.

Days of fasting and prayer for the promotion of peace were simultaneously observed in churches and mosques.

3. Weaknesses in the SECAM

Among many Catholics, there is a misunderstanding of the Ecumenical Directory, causing a kind of ignorance of we are by ourselves, and what others are by their own identity.

Fanaticism on both sides makes dialogue between believers of different religions difficult, and hence mutual knowledge and recognition, as well as collaboration.

The rise of Islamist extremists in Africa exacts a heavy toll on some members of the Church who are, in fact, persecuted, either because of their faith, or because of their assets. This causes sporadic attacks against churches and Christian symbols.

Prejudice and distrust among Christian denominations, solicitations by some of them or their adherents in political power delay the initiation and conduct of ecumenical dialogue. 120 | P a g e

The proliferation of sects, their incursion into the most disadvantaged areas, their successes in some enculturation make them more attractive to the Africans.

4. Prospects for the new Evangelisation

All Catholic universities in general, and Theological Faculties and Higher Institutes of Religious Sciences in particular must engage in the identification of other religious practices found in each area and conduct a serious study of each of them.

The faithful must be taught in strict accordance with the Catholic faith, to know and respect other religions practiced in their communities, and to enter into dialogue with them.

Scientific studies must be conducted by professionals particularly on syncretistic movements and sects – which must have been previously identified – in order to determine and explain their origins and understand why they attract Catholic faithful. The Catholic faithful must be well informed about the dangers of the said sects by the appropriate ministry.

Research groups with knowledge, among others, of well-educated individuals who have converted to Christianity, must commit themselves to the study of African Traditional Religions and Cultures in order to identify the real points of convergence and divergence between Christianity on the one hand and Religions and African cultures on the other. Such knowledge would allow a better in-depth enculturation of and liturgy, by distinguishing religious worship from cultural practices in African traditions and by eliminating the magical elements.

Bishops of each episcopal conference need to clearly indicate the ways and means to address the challenge of “double allegiance” to Christianity and ATR, in order to ensure that Christians remain more perfectly loyal to Jesus Christ.

Collaboration with members of other religions should be encouraged and pursued with insight and discernment so as to defend just causes (issuing of 121 | P a g e joint statements and actions in the face of moral, physical and political threats...).

Advocacy by the religious (Christians, Muslims, ATR adherents) should be undertaken in a special way in all African countries in to defend the freedoms of thought, religion, worship and expression...). This can be done for example by promoting joint actions between Bishops and Muslim Religious Leaders in order to make both the politician and the religious refuse the manipulations by extremist groups.

CONCLUSION Blessed Pope John Paul II of revered memory, had, at the beginning of the third millennium, encouraged the Church to engage in rigorous pastoral planning. To this end, he proposed a Vision and Mission by acknowledging that “it is the local churches that have the ability to establish the concrete components of a program (objectives and working methods, training and staff development, means and ways) which make possible the proclamation of Christ to reach people, to invigorate communities and to deeply impact society and culture through by the witness of Gospel values.22

Participants at the second Synod Assembly for Africa, in the light of the Holy Spirit, clearly identified the desire for reconciliation, justice and peace by the people of Africa. They invited all sons and daughters of the Church in Africa (Bishops, priests, missionaries, permanent , consecrated persons, seminarians, catechists and laity) to a life of holiness by practicing the Gospel values and teachings.

They also urged them to cultivate a spirituality of communion and to promote it both within and outside the Church. They reminded them of their prophetic calling, advising them to internalize the Word of God in order to become its servants through renewed commitment to the Ad extra mission of the New Evangelisation. Pope Benedict XVI reaffirmed all these calls in the Post-Synod Apostolic Exhortation Africae Munus.

22John-Paul II, , Apostolic Letter on the Theme of Great Jubilee of Year 2000 (6 January 2001), n°3 122 | P a g e

Thus, the Church will remain the sacrament of Christ's presence across all of Africa, and especially in priority areas such as peacebuilding by encouraging reconciliation and promoting justice, education, health, and information and communication. May the prayers of the Saints of Africa accompany the development and implementation of SECAM’s Pastoral Action Plan! In this way, the new world that Christ came to inaugurate will not cease to expand deeply into Africa, till the whole Continent is brought to stand up and take hold of its destiny. Amen!

3.2 POWERPOINT PRESENTATION ON THE “ROLE OF THE ‘TRUTH AND RECONCILIATION COMMISSIONS IN THE LIGHT OF AFRICAE MUNUS” by Bishop Matthew Hassan KUKAH

TRUTH AND RECONCILIATION COMMISSIONS (TRCS): OBJECTIVES • AIM OF TRC: Establish a New Order & Break with the Past • METHODOLOGY: Set up a Commission-Facts Gathering- Investigation-Research-Amnesty-Public Hearings- Recommendations-Government Response • TYPOLOGIES OF TRANSITIONS • Negotiated Transition (South Africa, Benin) • Transitions via Coups/War (Egypt, Rwanda) • Transition by Death (DRC, Nigeria) NEW DAWN: NEW CONSTITUTION-NEW ACTORS • Political Parties vs. the Old Order • Inclusion or Exclusion? Who Gains, Who Loses? 123 | P a g e

AFRICAE MUNUS AND AFRICA’S MOMENT OF GRACE • The Legacy of Blessed Pope John Paul 11 • African Church and Africa’s Second Liberation, 1989. • Africa Moves to the Centre of the Catholic Church • African Cardinals and the Vatican…. the Numbers • Papal Visits and Africa: The Pope our Hope! • The Beatification of Africans • Synod of Bishops on Africa • Huge Church Growth: 40% of Africans! • From Ecclesia in Africa to Africae Munus • From Family of God to Justice-Peace and Reconciliation TRCS AND THE POLITICS OF DEMOCRATIC TRANSITIONS IN AFRICA • Africa: From Sovereign National Conferences, SNC to TRC: Variations in Themes • Church Leaders’ Roles in: SNCS & TRCS • Transitions FROM Dictatorships • Transitions TO Democracy • The 4 DECEPTIONS • The Good days are here- Evil is Defeated - We have Learnt Our Lessons- The Past is Forgotten

THE CHURCH AS WATCHMAN • Between Good Undertakers and Prophesy • The Egypt Syndrome: Yesterday was Better • The African Elite & the Gravy Train of Privilege • Power sharing for Integration • Dangers of False Solidarity with Politicians Based on the belief that they are Ours. • Power Sharing &Our Turn to Eat • Marginalization-Resentment-Frustration

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• Back to War again…… WHY AFRICAE MUNUS MATTERS • End of History and a New Dawn for Africa • The Church is Called Upon to Lead the Charge • Ecclesia in Africa: Africa’s Moment of Grace • A Moral Economy of Reconciliation-Peace-Justice • Jesus Offers a New Grammar of Love • I am making ALL things New (Rev. 21:5) • Love Your Enemies (Mt 5:44) • Be Reconciled to God (2 Cor 5: 10) • The Beatitudes (Mt 5) • The Enemy, My Brother • Reconciliation and the Long Distance Runner WHY THE CATHOLIC CHURCH MUST TAKE THE LEAD FOR A NEW AFRICA • Solidarity of the Universal Church with Africa • The Universal Church has Faith Africa • Synods (Africa, Word of God, New Evangelisation) • From Moment of Grace to Lung of Humanity • Channeling our Human and Natural Resources • Threats of Infection to the Lung of Humanity • Increasing Secularism-Globalization-Corruption-Chinese-War- Resource Curse • Drinking from Our Own Wells: • Social Teachings- Leadership Models-Institutions • KNIGHTS-CWO-CYON- Platforms for Recruiting Leadership for Public Life LEADING BY EMBRACING OUR OWN PATRON SAINTS • Why Africa must stand up and Walk (Jn. 5:8) • He is calling you (Mk. 10:49) • The New Gospel of Pope Francis 125 | P a g e

• Redefining Poverty and Wealth • Our Own Saints: Blessed Pope John Paul-Bakanja- Bakhita- IweneTansi-Julius Nyerere • For SECAM to Lead the Way: Stand up, Pay Up • A League of Cardinals for African Palaver?

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3.3 TALK ON THE MOTO PROPRIO “INTIMA ECCLESIAE NATURA” BY CARDINAL ROBERT SARAH

Robert Cardinal SARAH President of the Pontifical Council Cor Unum Kinshasa-July 10-14, 2013

Your Eminences, Your Excellencies, Dear Brothers Bishops,

It is with great joy that I greet all of you who are gathered here, in Kinshasa, and who represent the church of God in African. I wish to express my gratitude for inviting me to take part in the meeting of the Symposium of Episcopal Conferences of Africa and Madagascar and to talk about the recent Intima Ecclesiae Nature on the Service of Charity, Which Benedict XVI promulgated last year. This is a key text, the first that comes to fill a gap on a canonical level in the area of the responsibility of the Bishop in the service of organized charity both at the national and diocesan or parish level.

It is with great fraternal solicitude that I would like to encourage you in your mission, you who are “the servants of Christ and stewards of the mysteries of God (1 Cor 4:1) in “household of God, which is the church of the living God, the pillar and foundation of truth” (1Tim 3:15).

The Motu Proprio Intima Ecclesiae Natura was published on December 12, 2012 and entered into force on December 10, 02012. In this text, the Holy Father explained from a canonical point of view, certain points concerning the theological-pastoral reflection on the exercise of charity in the Church. This legal document formalizes in a new way the normative framework within which the charitable activity of the church unfolds. Its sources go back and refer mainly to the practice of the early centuries of Christianity (cf. DCE n. 21-24), and to the first Encyclical of Pope Benedict XVI, Deus Caritas Est., in which he observed that the Code of Canon Law

127 | P a g e contained a gap regarding the responsibility of the bishop in the exercise of charity (cf, DCE n.32). Surely, the Directory for The Pastoral Ministry of Bishops, states that the bishop is “the president of the assembly and ministry charity in the Church” (N. 194), yet there was no systematic legislation to address the different actors of the service of charity. This gap is now filled with the Motu Proprio. This canonical text clarifies not only the responsibility of bishops, but also the commitment of every baptized person in the exercise of charity. For the love of neighbor, grounded in the love of God, is first and foremost a responsibility for each individual member of the faithful, but it is also a task of the diocesan one, from the particular Church to the Universal Caritas Est., at n.20: “love thus needs to be organized if it is to be an ordered service to the community. The awareness of this responsibility has had a constitutive relevance in the Church from the beginning. ‘All who believed were together and had all things in common; and they sold their possessions and goods and distributed them to all, as any had need’ (Acts 2:44-5).” Already in 2008, the Pontifical Council for Legislative Texts has taken on this “legal gap”, to which the solution has finally been found. Several phases followed during its development. Some Bishops’ conferences and were also consulted. This extensive and thorough consultation allowed the Holy Father to offer the universal Church a legal document that he defined in these terms:” …with the present Motu Proprio, I intend to provide an organic legislative framework for the better overall ordering of the various organized ecclesial forms of the service of charity, which are closely related to the diaconal nature of the Church and the Episcopal ministry” (preface).

I. Theological Inspiration of the Motu Proprio

Allow me a few words about the theological inspiration of the Motu Proprio. We find it expressed in its preface. The Encyclical Dues Caritas Est opens up on the contemplation of the love of God, one and Triune, who became incarnate in Jesus Christ. It highlights the theological and more precisely Trinitarian origin of any charitable activity. “if you see charity, you see the trinity’, wrote Saint Augustine.”(DCE n.19) Christ founded the church and she expresses her profound nature in a three-fold task: “the proclamation of the word of God (kerygma-martyria), celebrating the sacraments (leitourgia), and the ministry of charity (diakonia). These duties presuppose each other and are inseparable” (cfr. DCE n.25), if we do not 128 | P a g e want to distort the church. This therefore means that the service of charity cannot exist without the preaching of the word of God and the celebration of sacrament s. let us recall that, at the opening of the synod for the new evangelization on October 8, 2012, Benedict XVI reminded us of the eminent role of charity in the evangelization, underlining that the two columns on which the new evangelization is built are: “confession” and “caritas”. “Confessio’and ‘caritas’-h e said- like the two ways in which God involves us, make us act with him, in him, and for humanity, for his creation” (meditation of the Holy Father during the First General Congregation, October 8, 2012). The charity of the church reflects this dynamic. It is God who relates with us and moves us to act for the good of every human being created in his image and likeness.

That is why the true nature of the Church cannot be limited to social issues or pure human solidarity. It should reflect the love that is kindled by the spirit of Christ. Benedict XVI said,” For the church, charity is not a kind of welfare activity which could equally well be left to others, but is a part of her nature, an indispensable expression of her very being” (DCE n.25a). And it is in the name of the noblest aim that the church will have to be subversive and critical towards all of the narrow-minded achievements of the world. As she is present in the midst of all human situations, she shows solidarity to the poor and the oppressed, she will not be allowed to identify her hope with one of the hopes of history. Of course, his will not imply de-commitment or easy criticism. The valiance that the church needs to exercise is far costlier and difficult. In fact, it is a matter of simultaneously assuming human hopes in order to verify them in the light of the Resurrection. It is both the Resurrection and the Gospel of Jesus Christ that, on the one hand support any real commitment for human liberation. On the other hand, they fight any absolutism in the use of earthly means. This ecclesial dimension of charity linked to the Word and sacrament provides the foundations of the new legislation.

Because it is truly an actively of the church herself, as well as an essential dimension of the church, this charitable must be directly reconnected to Episcopal ministry. Because of the church’s Episcopal nature, have primary responsibility for carrying out in particular Churches the program set forth in the Acts of the Apostles (cf.

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2:42-44)’’ (DCE n.32). The Motu Proprio explains the general mandate given to the bishops, according to cannon 394. However, the bishop cannot work without that body which he presides over. For this reason, all the faithful are to be educated in the spirit of sharing and genuine charity. Every Christian community must have a ‘’ heart which sees’’ the misery that exists around it (cf. DCE.n31b).

I would like to quote another passage of the preface of the Motu Proprio, where the Holy Father established a fundamental criterion for our Catholic organization: ‘’ it is Important, however, to keep in mind that practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by an encounter with Christ’’ (DCE n. 34). In the carrying out their charitable activity, therefore, the various Catholic organizations should not limit themselves merely to collecting and distributing funds, but should show special concern for individuals in need and exercise a valuable educational function within the Christian community, helping people to appreciate the importance of sharing, respect and love in the spirit of the Gospel of Christ. The Church’s charitable activity at all levels must avoid the risk of becoming just another form of organization social assistance (cf DCE n.31)’’ (preface of Motu Proprio). It is important not to mix or confuse the Church’s charity with ideologies and politics that aspire to change, to transform societies and eradicate poverty.

“Christian charitable activity must be independent of parties and ideologies. It is not means of changing the world ideologically, and it is not the service of worldly stratagems, but is a way of making present here and now the love which man always needs” (DCE n. 31b).

It is therefore a matter to understand the text as the constant concern to keep alive the fundamental inspiration that is at the basis of the Church’s charitable activity, that is to say, the reason that Christ has inspired us. Our Pontifical Council wishes to spread this awareness in the first place with the diocesan Bishops and Bishops’ Conferences, but also the charitable organizations.

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II. Who is directly affected by the Motu Proprio?

This text is addressed to three types of subject: those who exercise authority in the Church, the community of faithful and the different charitable organizations.

a. Those who exercise authority in the church:

Article 3&1 is an application of canon 312 in that it regards the concept of ‘’competent authority’’ and aims at highlighting the respective levels of responsibility: at the diocesan level, the competence belongs to the Bishop, at the national level of the Episcopal Conference and at the international level to the level of the holy see. When the Motu Proprio refers to the ‘’responsibility of the Bishop.’’ These three levels are kept in mind.

b. The community of the faithful and every faithful:

It reiterates what is stated in canons 215 and 216, that is to say the right to form charitable organizations or create foundations to fund concrete charitable initiatives. in addition, the MotuProprio emphasizes the participation of the Christian community, which must be educated “in the spirit of sharing and authentic charity” (Art. 9 & 1). Thus, we are in an area that promotes and encourages the freedom of the faithful.

c. Finally, Catholic organization that operate at the service of charity. There are different types, among which we can at least identify four of them: a. The Caritas, which require a separate mention, because they are considered as the official instrument of the Bishop in the pastoral of charity, as can be seen also in the recent legislation regarding Caritas Internationalism. b. Other organizations established by the Church’s authority to deal with social situations and fund projects for the promotion of human development. c. Organizations established by institutes of Consecrated life and Societies of Apostolic life (Art 1&4)

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d. Organizations born from the initiative of faithful. They are subject to the new legislation, if they have been recognized in one way or another by the competent authority, if they bear the name ‘’Catholic’’, if they are related clearly of the Church, for example, because they make collections in the church, and finally, if in their statutes, they declare themselves subject to the church and doctrine.

Let us now examine the responsibility of these various subjects.

1) What are the responsibilities of the Bishop?

The goal here is to highlight the responsibility of the Bishop in the charitable work as ecclesial mission. Indeed, the Bishop is called ‘’pastor, guide and the one primary responsible ‘’ for that service of charity. Of all the main responsibilities related to his ministry, he has task of encouraging the faithful to live an active charity and of participating in the mission of the Church (Art. 4). This implies for the Bishop the paternal obligation to feel close to the poorest and from a pastoral point of view, a special attention that the Church at the diocesan and parish level lives the diakonia of charity according to the example of Christ. Here we find the need to ensure that the essence of the Church, which is manifested by the interdependence of the three ecclesial tasks of diakonia, leitourgia and martyria- Kerygma, is fully observed and put into practice. The Bishop is to educate the faithful in the spirit of sharing and genuine charity by Catechism and Christian formation, but also by sacraments. Every Christian community must have a ‘’ heart which sees’’ the miseries which, tragically persist around it (cf Art. 1 and 9) and can attend to them. It needs to know how to bring comfort and consolation to the poor and suffering. The Bishop is to encourage the faithful to work in charity, either individual or in an organized from in groups of Catholic volunteers.

This responsibility of the Bishop also implies that he is the guarantor of the communion. In his person the unity of the three tasks of the Church exists in as much as constitutes absolute certainty and assurance of their authenticity and interdependence. This responsibility also entails that the Bishop is also the guarantor of dialogue that must exist within the charitable organizations that want a Christian affiliation or even for those who work in 132 | P a g e his diocese and come from other ecclesial entities. The guarantee of this unity also includes the right to consent to initiatives of Catholic organizations to ensure that the activities are carried out in accordance with ecclesiastical discipline and therefore, the competence to accept or not charitable organization in the diocese (cf Art. 13).

It is clear that the Bishop cannot preside alone over the service of charity; this is why it is suggested to create an “ad hoc” office, which deals on his behalf and under his watchful supervision with the service of charity. This could be the within secular associations or religious institutions. Its specificity consists in the fact that it is the official body of the Bishop for the pastoral of charity. Its peculiarity is also to exercise an educational and awareness function within the Christian community (cf. Art. 9).

However, it is not realistic or opportune to limit the Church’s pastoral of charity to Caritas alone. Charitable organizations, throughout the world but5 also in Africa, are extremely numerous and reflect the variety of charismas in the Church. The task of the Bishop is to support this plurality of works and not to suffocate or level out peculiarities, remembering that the duty of coordination is not that eradicate the various existing forms, but to be at their service (cf. Art. 9&2) and to encourage among them a fraternal and fruitful collaboration (cf. Art. 6). This seems particularly important to me because, thank God, many charitable initiatives are emerging, but they often ignore each other. The Bishop is there to promote among them, but also within the local Church, that communion and ecclesial harmony existing around his person. He is indeed the ‘’Father of the family’’, who must keep alive the spirit of the Gospel and ecclesial communion in his diocese.

On the other hand, it is also clear that the Bishop is to avoid unnecessary and harmful proliferation of charitable works.

I would also like to reflect on the responsibility of the Bishop in the training of those who work in the service of charity. Often we are simply satisfied by the fact that a person offers time and energy for others. It is obvious that it is not only a matter of doing good, but also doing it well. Following the example of Christ, those who work in the service of charity ought to be humble like him, not considering themselves as the center of

133 | P a g e their action, but rather being able to bear witness of their relationship with God. The crucial point concerns the selection and training of collaborators: they must have a real sensusecclesiae and live in faith and charity. This allows them to confront and judge the most difficult or the most obscure situation. This is why their training should be taken as seriously as both professionally and spiritually, because as we have seen, charity has its origin in God and fosters union with him .it is man as a whole, created in the image and likeness of God that we want to serve. Art 7& 2 of the Motu Propio requires the diocesan Bishop to ensure that all those working in the Church’s pastoral charity not only have the necessary professional training, but also an authentic Christian life, and that they agree to progress in their faith, in order to become true witnesses of Christ and the Gospel, and thus so that their faith manifests itself through love (cf Gal 5:6).

Another aspect also deserves to be mentioned: The Bishop is to ask civil authority to guarantee that Church freely exercises the service of charity, and he himself is to guarantee the respect of civil legislation by all the organizations working in his diocese (Art. 5).

Finally, with regard to the ecclesiastical authority, I would like to underline that the Pope Emeritus Benedict XVI has strengthened the competences of the Pontifical Council Cor Unum. Now, Unum is responsible for:

1) Overseeing the application of the Motu Proprio at all levels; 2) Secondly, ensuring that the service of charity at international level is always in communion with the Holy See and the particular Churches (cf Article 15) 3) Finally, Cor Unum has the authority and faculty to canonically erect the organizations of charitable service on an international level. 4) Duties of charitable organizations:

a) Charitable organizations

One of their primary responsibilities is to submit to the competent authority the statutes that need to be approved. These must contain, in

134 | P a g e addition to the institutional roles and structures of governance, also the guiding principles and objectives of the Organization, the management of the funds and the profile of its workers (Article 2&1).

They should not only focus on their social impact but present themselves as instruments of our identity our being Christian.

b.) The personnel and the respect for ecclesiastical discipline

Art. 7 &1 deals with the profile required for those who work in the sector of charity. It requires that charitable organizations employ people who agree with the criteria of the Church’s mission, or at least that they respect them. This does not mean that people who are not Catholic cannot be employed in Catholic charitable organizations. However, they must not only have a good knowledge of the Church’s doctrine, but also be capable faithfully respecting the principles and criteria that define the Church’s charitable mission.

Another point that seems important to me is found in Article 13. It also demands the communion with the Bishop of the place where charitable activity is being carried out. In fact, the Motu Proprio states: ‘’the local ecclesiastical authority retains the full right to give permi8ssiobn for initiatives undertaken by Catholic agencies in areas of jurisdiction, with the respect for canonical legislation and the specific identity of the individual agencies. it is also the duty of the Bishop to ensure that the activities carried out in his Diocese are conformity with ecclesiastical discipline, either prohibiting them or adopting any measures needed in cases where that discipline is not respected” (Art.; 13).

III. Some considerations on finances

In particular, I would like to offer a comment on this because this issue has generated some confusion after publication of the Motu Proprio states in Africa in Article 10, a particular vigilance on the destination of the proceeds collections. These should be destined to the specific purposes for which they were collected, for the sake of transparency of the organization. And we are well aware the financial transparency is a particularly sensitive issue for today’s public opinion. Article 9&3 already states that it is not permitted to 135 | P a g e raise funds or promote activities that are contrary to the doctrine of the Church through parochial or ecclesial structures.

Article 10&3 requires that the Bishop is to avoid that the Church’s charitable organizations accept funds from institutions whose pursued institutional aims whose identity- as inscribed in their statutes- are contrary to the teaching of the Church. He is also to avoid that the Church’s charitable organization accept the funding from governments or private foundations to promote initiatives that in their aims or means to achieve them, are not in conformity with Church’s doctrine. In other words, if the proposed funds are subject to morally unacceptable conditions, then these contributions can in no way be accepted, and this is also to avoid causing scandal for the faithful.

Finally, I wish to emphasize the simplicity that should characterize the management of charitable initiatives and to which you are already attentive. I quote:’’ in a particular way, the Bishop is to see that the management of initiatives dependent on him offers a testimony of Christian simplicity of life. To this end, he will ensure that salaries and operational expenses, while respecting the demands of justice and a necessary level of professionalism, are in due proposition to analogous expenses of his diocesan Curia’’ (Art. 10 &4). This simplicity is also one of the reasons for confidence in our organizations by the faithful. In fact, the administrative expenses are always carefully examined by donors and are subject to comparison.

IV. Some indications

This Motu Propio creates a new a legal situation upon which we must reflect and also find practical applications. This concerns not only the Bishops, but also the organizations themselves. It will certainly be necessary to give a special attention to the followings points, which I here present you.

a) The urgently or the need for an examination and possible revision of the statutes to ensures compliance and application of the new legislation as its various levels to better express for example the link with the Church and the fidelity to the Doctrine and the teaching of the Magisterium.

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b) The organizations have the filial and ecclesial duty to preserve communion with the Bishops. They should not interpret this as a disciplinary issue, but as an expression of our belonging to the Church. This must also be seen in the activities that are carried out abroad, where we are called to interact with the local pastoral and thus enter into a relationship with the Bishop of the place. c) The creation of places of meeting and reflection at the diocesan level to redefine the criteria used in charitable activity, to clarify and schedule the training offered, tomorrow down the guidelines that must be need to be promoted and organized (Art.6 and 8). d) It also essential to regularly promote reflection on professional and Christian training, which is a key issue today, for those who work in catholic charitable organizations. e) Attention to the situation of the organizations created by religious institutes that at times do not have an institutional connection with those from which they originated.

Dear friends, it is a great joy to have received this document. It shows us how Benedict XVI is attentive to the service of charity and thereby encourages and strengthens us in our missions. Pope Francis also reminded us how the Bishop has to be close to his sheep and be impregnated with their smell. Thank you for giving me the opportunity to talk about this important document and I assure you of our availability to help you implement this legislation.

3.4 THE PAN-AFRICAN INSTITUTE CARDINAL MARTINO FOR THE SOCIAL TEACHING OF THE CHURCH (IPCM), BY BISHOP NICOLAS DJOMO

I. Context

The holding of the Second Special Assembly for Africa of the Synod of Bishops on the theme “The Church in Africa at the service of reconciliation, justice and peace - You are the salt of the earth ... You are the light of the

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World” (Mt 5,13.14) has been an opportunity for the President of the Pontifical Council of “justice and peace”, His Eminence Cardinal Renato Raffaele Martino, to express its intention to create, in response to the context mark by the armed conflicts, the violation of human rights, the plundering of the natural resources, bad governance, the non-respect of woman dignity, a Pan-African institute for the social teaching of the Church.

In his speech at the launching ceremony of the said Institute, Cardinal Martino has consecrated it as << a veritable laboratory, the crucible of the culture of peace, where will be formed artisans of peace for Africa, leaders acquit for the cause of man, good governance, and to the promotion of the common good of all, without any discrimination of race, religion, tribe, social or economic status>> (Kinshasa, 3 December 2009). Cardinal thus expressed its deep conviction that such a work of education and training cannot be conducted without a solid foundation, or of Tags illuminating its journey.

This academic institution with permanent training which intends to contribute to the safeguarding and development of human dignity through research, education and various services to local, national and international communities (, n.12) CENCO/PR/NDL/03/12/0000148/2009/H-4 on December 3, 2009. An institution of the National Episcopal Conference of Congo, the IPCM operates under the high patronage of the Pontifical Council “justice and peace” and works in synergy with the Catholic University of Congo (UCC), its faculties and its research centers, as well as with other research centers at the national level as well as at the Pan-African levels. Since its creation, IPCM works in partnership with Krock Institute of the University of Notre Dame USA, Indiana.

It is Trilingual: French, English and Portuguese.

Based on a double articulation between knowledge, know-how and know to be, as well as between faith and reason, the training that proposes the Pan- African Institute Cardinal Martino is rooted in the social teaching of the Church. Providing the learners with a favors time depending of the challenges of the African continent moving toward an entrepreneurial

138 | P a g e culture and an ethics revaluation of the socio-economic and political engagement as well in the Fragile states, that of the emerging countries.

II. Aims

The purposes of IPCM: - To be a preparing space of a responsible leadership of the African society and the formation of consciences in the service of the common good, capable of penetrating the evangelical light in all areas of the African social existence; - To serve as a place of training for the promotion of justice and peace, especially in Africa on the basis of the Social Doctrine of the Church; - To ensure Higher level education on social doctrine based on the Holy Scripture, the tradition, the Magisterium and having as basis the dignity of human being with its universal rights, inviolable and inalienable; - To promote the dialog of cultures and religions through an interdisciplinary approach; - To introduce in analysis and study the major problems having a close relationship with the Ethics in social sciences, human, economic and policies; - Train to the culture of peace which is rooted in the Good News and draw on the African cultures the values for the promotion of justice and peace

III. Pedagogical Approach

Educational Modalities: The Institute provides two types of training: the academic training and permanent training.

The Academic Training Includes a cycle that extends over three years for the Bachelor First Degree and or on two years for the masters; it also develops a research program for the Doctorate. It is based on a hybrid method of teaching characterized by intensive sessions at the beginning of each semester and periods of online 139 | P a g e practical homework, individual or in groups, to submit according to a predetermined schedule.

The academic training (or university) develops six clusters at the beginning: - Master of Research in the social teaching of the Church; - Professional master degree in prevention and conflicts management; - Professional Master Degree in conflict transformation and peace building; - Professional Master Degree in Environment natural resources management; - Professional Master Degree in Environment and Renewable Energy; - Professional Master Degree in geomantic.

Admissible to the different Academic Sessions, is a candidate who is a Graduate Diploma holder for the Bachelor First Degree and a Bachelor First Degree for the Masters.

The method of interactive teaching is a privilege to engage the best possible students in the achievement of the objectives of each course.

The Master program ends with a Research Work (Project Work of Master) to defend before a jury.

Its teachings are given, and its publications are disseminated in English, French, and Portuguese.

The laboratories will be developed for the professional practice and the immersion in the professional world: Incubator, laboratories of environment, computer science, micro-industry, ethical analysis, etc.

The On-going Formation Has for objectives the acquisition of capacity for the promotion and defense of the dignity and human rights from the social teaching of the Church, through the analysis and the support of the major problems of the African continent and of the world.

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The pragmatic approach adopted for on-going formation is meant to enable participants to strengthen their actions on the ground and to promote innovative practices in their social pastoral engagement, favoring the action- research and the ethical method see-judge-act. This on-going formation will lead to action proposals developed by the learners and to continue with assessments on the field, to create communities of practices. The priority will be given to the members of justice and Peace commissions, the pastoral agents, to consecrated, the facilitators of charitable Christians institutions, including Caritas- Development, the movements of Catholic Action, the social and political actors, the groups of women and the professional groups. They will have to share their experiences, strengthen their capacity for analysis and actions in the light of the social teaching of the Church.

In the development of the different themes relating to the on-going formation, particular attention will be given to the Compendium of the Social Doctrine of the Church, as well as to the Post-Synodic Apostolic Exhortations on Africa, which articulate the pastoral care of the whole of the Church Family of God which is in Africa with the challenges of reconciliation, justice and peace.

3. Action and Service to the Community

In participating in a pluralist and multidisciplinary reflection, confronting from specific facts, the different conceptions of ethics, to locate them in relation to the religious culture, to the law and study their contribution to the recent changes, the learner learns to develop ethical positions, autonomous and explicit, and participate to the creation and operation of committees or ethical space, as well as the developments of community development initiatives.

IV. Pan-African dimension of the Institute

Through organization of continental meetings around the challenges of evangelization of Africa and of the problems of the continent, IPCM is called to promote the exchange of experiences between the various Christian initiatives in Africa and other continents relying, for the permanent training, on the existing dynamics within the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), episcopal sub-regional organization, 141 | P a g e the initiatives of religious congregations in Africa and Universities, and the Higher Institutes of Africa and Madagascar (ASUNICAM), the International Federation of Catholic Universities (FIUC) and the African Institutes pursuing the same objectives. By promoting the mobility of students and teachers, as well as common research projects led by other African centers, it will contribute to break down the linguistics barriers.

V. Activities carried out

1. Training

Since its erection in 2009, the IPCM has especially conducted activities in the framework of the on-going formation:

- Kinshasa, October 2010: opening session. In addition to the Congolese, the Institute has hosted delegations from the United States, , Benin, Togo, Rwanda and Burundi. - Kinshasa, from 12 to 25 October 2010: First training session on the theme: the political community from the perspective of good service. - Kinshasa 10 to 22 October 2011, Second Session of on-going formation on the theme: the political Community at the service of the common good (first week); reconciliation and construction of peace in the social teaching of the Church (second week). - Kinshasa 1st to 14th June 2013, the third training session on the theme: The Challenges of the environment, justice and peace in the light of the social teaching of the Church. 2. Publications

- From “Africae terrarum” to “Africae munus”. Reference texts, Editions IPCM, Kinshasa, 2013. - Social Agency. A collection of texts of the Magisterium (2000), IPCM Edition, Kinshasa, 2013.

VI. 2013-2016 PRIORITIES:

- Continue to mobilize resources for the construction of the Institute;

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- Launch by 2016 two programs concerning the academic training or university education; - For the On-going Formation, organize training courses in the regional and continental level. The first module chosen to this effect will focus on the politic Community at the service of the common good

VII. CONCLUSION

The IPMC as its name says, is open to the whole of Africa and even to other continents. It is a high place of training at the service of our continent, its future depends on its reception and appropriation by the Church Family of God which is in Africa. We take this opportunity to thank the Pontifical Council for Justice and Peace for this framework offered to the African continent. Also permit us to call on the Partners present here to help us on the financial, moral, academic level, to establish this Institute’s infrastructure so that it can accomplish well its mission.

Done at Kinshasa, July 12, 2013 Bishop Nicolas DJOMO Bishop of Tsumbe CENCO president and Grand Chancellor of IPCM

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4. TRIENNIAL REPORTS FROM SECAM DEPARTMENTS A. Triennial Report of the President of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM)

His Eminence Polycarp Cardinal Pengo Triennial Report for the 16th Plenary Assembly of SECAM in Kinshasa, Democratic Republic of Congo, July 8- 15, 2013

Your Eminences: Cardinal Robert Sarah, Prefect of the Cor Unum Cardinal Peter Turkson, President of the Pontifical Council for Justice and Peace Cardinal Laurent M. Pasinya, our host bishop The Apostolic Nuncio to the DRC Archbishops, Bishops, Monsignors and priests; Representatives of other Episcopal Conferences outside Africa; Our Dear Development Partners from Europe and America; The Local Organizing Committee;

Dear invited Guests, all protocol observed;

The Son of man came not to be served, but to serve and to give himself as a ransom for many- (Matt.20.28)

May the Peace of Lord be with us all!

On behalf of the Presidential Council, and the Standing Committee I would like to give thanks to the Almighty God for bringing all of us here for our 16th Plenary Assembly in our quest for greater communion and collaboration as chief pastors of our various dioceses. In adding my voice in welcoming you, I wish to thank the Bishops’ Conference of the Democratic Republic of Congo, (DRC) for having accepted to host this Assembly. 144 | P a g e

1.0 Introduction: Since our last Plenary Assembly that took place in Accra, Ghana in July 2010 a number of issues have been handled by the Presidential Council and the Standing Committee with the support of the Staff of our Secretariat in Ghana. I will present a bird’s eye view of some of the major activities and allow the Secretary General of SECAM, Rev. Fr. François-Xavier Damiba and his staff to fill you in with the details. 2.0 Standing Committee meetings Within the last three years, the Standing Committee has had six meetings (two in each year). These meetings usually help us to make a follow-up on policy decisions of the previous Plenary Assembly and urgent requests from any of our regions and matters that may come from the Vatican and our sister Episcopal Conferences. 3.0 Collaboration with the Vatican The Standing Committee and the Secretariat of SECAM have been collaborating with the dicastries of the Vatican on a number of matters that concern our continent. These are mostly in the areas of Evenagelisation, Justice and Peace, Health, the Laity, Communications etc. In November 2011, we had the privilege to receive Pope (Emeritus) Benedict XVI in Benin where he presented his Apostolic Exhortation: Africae Munus to us. It was a great joy for me to have seen many bishops from most of our conferences in joining the Bishops’ Conference of Benin to welcome the Pope to our continent. It was based on the theme of the Second Special Assembly for Africa of the Synod of Bishops (The Church in Africa in the Service of Reconciliation, Justice and Peace: “You are the salt of the earth…. You are the light of the world” (Mt 5:13-14) thatwe have derived the theme for this Plenary Assembly. Indeed, our theme is: The Church- Family of God in Africa in Service to Reconciliation, Justice and Peace. In 2012, the Pontifical Council for Justice and Peace in collaboration with SECAM held a series of Regional Seminars for Regional and National Episcopal Conferences in Africa. All these have been on the role of Church in Africa’s development in the context of , Ecclesia in Africa and Africae Munus. 145 | P a g e

We did send a message to Pope Benedict XVI on his resignation as head of the Universal Church. When His Holiness, Pope Francis was elected we sent a congratulatory message to him. We hope that after his Apostolic Visit to Brazil for the World Youth Day, he will consider a visit to Africa in the near future. Meanwhile, we wish God will grant him good health and all that it takes for a successful Pontificate. 4.0 Relations with Episcopal Conferences outside Africa SECAM strives to have close relations with Episcopal Conferences outside our continent. We have very close working relations with the CCEE. Our collaboration dates back over four decades. We have had joint activities by way of Seminars, Workshops and solidarity visits. Last February, the two bodies held a Seminar in Rome which culminated with a Eucharistic Celebration at St. Peters Basilica and an audience with Pope (Emeritus) Benedict XVI. Relations with the other Continental Conferences have not been very strong. It is our hope and prayer that more effort would be made on our side and that of FABC, CELAM, North America and Oceania to come out with programmes that will inure to the benefit of the people of our continents. In March-April 2011, the German Bishops and African Bishops had two working sessions in Munich and Berlin, Germany. A delegation of SECAM and Management staff of SECAM had an official Working Visit to the Secretariat of the United States Conference of Catholic Bishops in Washington DC in May 2011. A narrative report of this visit was sent to you through our Communications Office. We have started a renewal of relations with the Bishops’ Conference of England and Wales and CAFOD, through the efforts of the First Deputy Secretary General, Fr. Joseph, we have eight Episcopal Regions on our continent which are carrying out various activities for the promotion of integral development of the people on our continent. We would like to once more congratulate RECOWA-CERAO for the very bold step that they have taken to get “married” in January 2010 after many years of “courtship.” It is gratifying to note that it is not only the largest

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Regional Conference but it also comprises countries that use all the three official languages of SECAM. We do look forward for more fruitful collaboration between you and SECAM. A number of the regions have also held their Plenary Assemblies in the period under review, we would like to congratulate you too. I ask for pardon for not being able to attend some of these Assemblies. One of the Regions, AMECEA, has raised some concerns regarding SECAM. These issues have been put on the Agenda for us to discuss them dispassionately for the common good of our Symposium. We would also look at responses to a questionnaire that was sent to members of SECAM on how you would like SECAM to be organised and managed. It is unfortunate that the responses were very few. I would like to commend IMBISA for their recent visits to the Presidents of Mozambique and Angola with the view of contributing to the promotion of justice, peace and good governance in these countries and the region as a whole. 6.0 New Bishops, Archbishops and Cardinals We would like to welcome and congratulate all those who have been ordained bishops in the last three years. Same to those who have been appointed Archbishops and Cardinals, particularly, two of my predecessors: Cardinals Laurent MONSENGWO PASINYA and John ONAIYEKAN. Congratulations also to Cardinal Theodore Adrien SARR, my first Vice- President. Ad Multos Annos. 7.0 Activities of SECAM Secretariat i) Secretary General’s Office

a) Secretaries General meetings:

About two meetings of Secretaries General of Regional and National Episcopal Conferences have been organised by SECAM. These meetings gave SECAM and the regions an opportunity to share ideas and experience on their activities and on how to disseminate and implement Africae Munus.

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b) Strategic Plan

In an effort to improve the activities of our Secretariat, a five-year Strategic Plan has been put together by the Staff with the assistance of Resource Persons. A similar one has been drawn up for the whole continent. This latter is not yet complete since it needs the contributions of all the Regions of SECAM. c) Statutes and Organogram

The Standing Committee’s attention was drawn to some challenges in the designation, management and activities of the Secretariat vis-a-vis the Statutes of SECAM. A Committee of three Canonists was therefore appointed by the Standing Committee to work on a first draft prepared by the Management staff of SECAM. The Committees report will be looked at this Assembly for approval. d) Solidarity Visits and Messages

Due to positive and negative developments in some countries in Africa, SECAM has organised solidarity visits to South Sudan, Cote d’Ivoire, Democratic Republic of Congo etc. A visit to Mali that has been postponed on two occasions may take place before the end of the year. The President of SECAM through the Secretary General of SECAM usually sends congratulatory messages to newly appointed bishops. Solidarity and condolence messages are also sent on the death of a bishop or to Conferences where disasters cause loss of death and property. e) Major projects

Just before the 2010 Plenary Assembly, Aid-to the Church in Need, the USCCB and others helped us to renovate our Secretariat buildings and the provision of office and household equipment.

Last year, a 30 kilo watts PV (Solar energy plant) was inaugurated at the SECAM Secretariat in Accra. The project valued at Euros 160.000.00 was financed by the Italian Catholic Bishops’ Conference.

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Our Good Governance programme is improving very fast, thanks to the financial and technical support of MISEREOR.

ii) Evangelisation Department

The Department of Evangelisation in collaboration with the Pontifical Council for Culture, the Propagation of the Evangelisation of Peoples has been working on a Faith, Culture and Development Project for the entire continent. The project seeks among others to provide a holistic and unifying approach to faith, culture and development on the continent of Africa with particular reference to the resources and the challenges of the Church on the continent; Last September, the SECAM Department of Evangelization and AMECEA, organised a continental workshop on how Small Christian Communities (SCCs) can be effective tools in implementing Magisterial Documents and the role they play in the life of the Church with a special focus on Africae Munus. The department has also been working with the Association of African Theologians (AAT/ATA); African Family Life Federation (AFLF), COMSAM, etc. For the second time a two-man delegation comprising the First Deputy Secretary General and the Director of Communications will be participating in this year’s World Youth day programme in Brazil. Their report of the World Youth Day (WYD) celebrations in Madrid, Spain in August 2011 and the possibility of Africa hosting it in the future were also discussed at one of our Standing Committee meetings. There is room in our Agenda to discuss this issue in detail.

iii) Justice Peace and Development Department/ Good Governance

One of the flagship projects of SECAM is that of the Good Governance project. This project was initiated by the Secretary General, Rev. Fr. Damiba, the Director of Communications and Dr. Volker Monikes under the Presidency of my immediate predecessor, Cardinal John Onaiyekan.

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This project has undertaken a number of activities in promoting justice peace and reconciliation on our continent. We are not oblivious of the fact that this would not have come about without the support of MISEREOR, Germany. We look forward to discussing the future of this project with the Director of MISEREOR and his team that is here with us. This will be based on an Evaluation that has been carried out on the project. Last February during our Standing Committee meeting, we launched a Pastoral Letter on: Governance, Common Good and Democratic Transitions in Africa.This was immediately followed by a Policy paper jointly signed by SECAM and our Partner Agencies in Europe and America. The document was on:A Partnership for the Common Good - Putting values at the heart of the post-2015 Framework. I am happy to inform you that through the Justice Peace and Development Department, SECAM is inching closely to signing a Memoradum of Understanding (MOU) with the African Union (AU). At this stage I would like to highly commend Rev. Fr. Martinhno Maulano, the Second Deputy Secretary General who has worked tirelessly for the successes chalked by this Department. We pray for him and wish him speedy recovery from the injuries he sustained in a motor accident in Mozambique, almost a year ago. iv) BICAM

The Biblical Pastoral Ministry in Africa is progressing and very much appreciated. The Synod on the The Word of God has offered a great chance for the promotion of the biblical apostolate in Africa. We would like to appeal to all national and regional Conferences to help promote the work of this apostolate.

While welcoming the new Director of BICAM, Rev. Fr. Yves-Lucien Evaga Ndjana, we wish to express our gratitude to Rev. Fr. Moses Adekambi the immediate past Director of BICAM for the great work that he carried out during his term of office.

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v) Communications Office

Our Communications Office has been providing services in the area of communications to the entire Secretariat of SECAM through publications, Press Releases, Selected news items from within and outside Africa and the Directory of the Catholic Church in Africa. The Office has recently started an electronic newsletter. Efforts are being made to improve the Website of SECAM, the Library and the Information and Documentation Centre. The Standing Committee, as a result of a request from this Office, is making efforts to revive CEPACS (The Pan-African Episcopal Committee for Social Communications.) The Office, with the approval of the Standing Committee, has initiated some projects as stated in its report that will be presented during this Assembly. One of the projects, the Catholic News Agency for Africa (CANAA), after a series of meetings and workshops has now got a Board of Directors and a Coordinator. We would like to thank Rev. Fr. Robert Astorino, Founder of UCAN News, Asia who did a lot of work pertaining to CANAA;the Pontifical Council for Social Communications, CAMECO, some Catholic News Agencies, our Regions, the USCCB and all who have been involved in the preparatory work of CANAA.

It is my hope and prayer that this project and others as contained in the report of the Communications Office will be given the necessary moral and financial support of all of us. 8.0 Appreciation to the staff of SECAM Having given you an overview of the activities of our Secretariat I would like to take this opportunity to convey our warm and heartfelt thanks and appreciation to Rev. Fr. Francois-Xavier Damiba and all the staff of SECAM for the enormous work that they have carried out in spite of the limited resources at their disposal. I have observed over the years that I have been President that this has been made possible through the able leadership of Fr. Damiba. He has also brought about a highly commendable family-spirit

151 | P a g e among the staff. SECAM has not heard of any problems among the priests in particular as was the case before. 9.0. An Appeal for the Payment of Levies The Standing Committee at a meeting that took place in Dar-Es-Salaam, Tanzania in November last year-2012 among other issues discussed in detail the importance of financial contributions- levies to SECAM by all the members of SECAM. Indeed, our last Plenary Assembly dwelt a lot on the need for the Church in Africa to be Self-reliant. The need for regular payment of levies by all dioceses is very crucial to the life of SECAM. In the light of this I am pleading with those of you who have arrears to kindly settle them. We need the money for the operational expenses of SECAM Secretariat, the carrying out of projects, meetings of the Standing Committee, Plenary Assemblies, etc. May I take this opportunity to express my sincere thanks to the Conferences that have made either full or part-payment of their levies. The Treasurer of SECAM, Archbishop Charles G. Palmer-Buckle, will be giving you the present outlook of the levies and the broad financial situation in his report. 10.0) A word of Appreciation to Conferences and our Partner Agencies Once again I would like to express our appreciation and gratitude to the Vatican, our many Development Partners like MISEREOR, MISSIO, Church in Need, the US Conference of Catholic Bishops, the Italian Bishops’ Conference, the Spanish Bishops’ Conference, the French Bishops’ Conference and all for their generous support for the various projects of SECAM. We also thank all those who have contributed to the holding of this Assembly.

I would however like to make a passionate appeal to out Partner Agencies to kindly support us in our activities as outlined in the Strategic Plan of our Secretariat with particular references to the following areas: a) The setting up of the Faith, Culture and Development Forum in Africa, the promotion of Basic Christian Communities and our Biblical Apostolate programmes.

152 | P a g e b) The Financial and technical support for the Third Phase of our Good Governance and other Justice and Peace programmes. c) The establishment of a Catholic News Agency for the Church in Africa- CANAA; the production of a documentary film on the activities of the Church in our continent and the general improvement of our information and documentation centre. 11.0 Loss of two former Secretaries General of SECAM Within the last two years we lost two of our former Secretaries General; Rev. Fr. Joseph Osei of Ghana. He was the first Secretary General of SECAM. The other one is the immediate-past Secretary General, Rev. Fr. Peter Lwaminda (Zambian). May I therefore ask that we observe a minute of silence in prayer in memory of our members and staff of the Secretariat who have passed away. May they rest in the Peace of the Lord. 12.0. Conclusion I expect that this Assembly will afford us the opportunity to further deepen our mutual responsibility, communion and collaboration, and the exchange of our spiritual, human and material resources for the common good of the people of our continent. It has to be understood that if there is no strong voice of the Church in Africa all that we are doing here will remain within the four walls of this hall. The voice of Africa will not be heard if we do not work together for the promotion of justice, peace, reconciliation and the common good of our continent. Above anything else unity is the underlying factor and key to the promotion of the objectives of SECAM. I am therefore appealing for closer collaboration between SECAM and the various Episcopal Conferences on the continent in the spirit of Unity in Diversity. May we therefore resolve to work together and die a little for the good of our people and the Church in Africa.

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Six years ago, in Dar-Es-Salaam, Tanzania when I was elected President of SECAM it was with trepidation and mixed feelings that I accepted to serve my continent and my Church. I was concerned about the myriad of challenges SECAM was facing at the time. These challenges are not yet completely mitigated. However, I thank God that we have managed to weather the storms. I believe that with a little bit of commitment, dedication and determination SECAM will grow from strength to strength in fulfilling the MISSION for which it was established by our Founding Fathers. May the Church in Africa continue to be empowered by the Holy Spirit to become more truly the sacrament of the Body of Christ in a world where, one day, there will be no distinction of race, status, but where “if one part of the body suffers, all the other parts suffer with it; if one part is praised, all the other parts share its happiness” (1Cor. 12:26).

And may the Blessed Virgin Mary, Mother of the Word Incarnate of God and Our Lady Queen of Africa, continue to accompany the whole Church by her intercession and her invitation to do whatever her Son Jesus Christ tells us (cf. Jn 2:5)!

Thank you and may the Good Lord bless us all.

Polycarp Cardinal PENGO Archbishop of Dar-Es-Salaam and President of SECAM

TRIENNIAL REPORT (2010-2013) OF THE SECRETARY GENERAL FATHER FRANÇOIS-XAVIER DAMIBA 16TH PLENARY ASSEMBLY OF SECAM IN KINSHASA (DR CONGO) 8 - 15 July 2013

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INTRODUCTION I would like to thank the President of SECAM, His Eminence Polycarp Cardinal PENGO, for giving me the opportunity to brief the Bishops at the 16th Plenary Assembly on what happened at SECAM during the past three years. My report covers the period from August 3, 2010 to July 7, 2013 and is structured as follows: I- MAIN ORGANS OF SECAM AND THEIR COMPOSITION II- STANDING COMMITTEE MEETINGS III- ACTIVITIES OF THE SECRETARIAT AND THE SECRETARY GENERAL IV- IMPLEMENTATION OF THE RESOLUTIONS OF THE LAST PLENARY ASSEMBLY V- FINANCE VI- JOYS AND SORROWS VII- MANDATES VIII- ACKNOWLEDGMENT CONCLUSION

I- MAIN ORGANS OF SECAM AND THEIR COMPOSITION A- THE PRESIDENTIAL COUNCIL SECAM is headed by a President who is currently Polycarp Cardinal PENGO, Archbishop of Dar-Es-Salaam in Tanzania. He is assisted by two Vice Presidents: the first Vice President is His Eminence Théodore Adrien Cardinal SARR, Archbishop of Dakar, Senegal, and the second is Most Reverend Gabriel MBILINGI, Archbishop of Lubango in Angola. The three Presidents constitute the Presidential Council. B- THE STANDING COMMITTEE Pursuant to SECAM’S Statutes, the Standing Committee is made up of: the Presidential Council, a Treasurer and a representative of each of the eight Regions of SECAM. Its current composition is as follows: The three members of the Presidential Council, 155 | P a g e

H. Exc. Archbishop Charles G. PALMER-BUCKLE TREASURER H. Exc. Archbishop Simon NTAMWANA ACEAC H. Exc. Bishop Joseph ATANGA ACERAC H. Exc. Bishop Joannes ZAKARIA AHCE H. Exc. Bishop Emmanuel OBBO AMECEA H. Exc. Bishop Benjamin M. RAMAROSON CEDOI & MADAG. H. Exc. Bishop Paul DESFARGES CERNA H. Exc. Bishop Sithembele Anton SIPUKA IMBISA H. Exc. Archbishop José CAMNATE NA BISSIGN RECOWA-CERAO

C- THE GENERAL SECRETARIAT The General Secretariat of SECAM is composed of 15 members: 5 senior staff and 10 support staff: a- Senior staff (5) Father François-Xavier DAMIBA Secretary General (Archdiocese of Koupéla, Burkina Faso) Father Joseph KOMAKOMA 1st Deputy Sec. General (Diocese of Ndola, Zambia)

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Father Martinho MAULANO 2nd Deputy Sec. General (Diocese of Quelimane, Mozambique) Father Yves-Lucien EVAGA NDJANA Director of BICAM (Archdiocese of Yaoundé, Cameroon)

Sir Benedict ASSOROW Director of Communications (Ghana) b- Support staff (10) Miss Juliet AMAH KALABOKA Bilingual Secretary Mr. Daniel AMOAH Bilingual Secretary Mr. George QUARSHIE Accountant Mr. Pascal KOÏ Driver Mr. Samuel ADZAVOR Messenger Mr. George SAATUUR Watchman Mr. Polycarp MBERIGO Watchman Mr. Thomas NYEMAH Watchman Mr. Damian NYORIZIE Cook

Miss Lydia BENZIE Cleaner

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Nota Bene: The following staff (3) was recruited and funded by MISEREOR for the implementation of the Good Governance Programme Mr. Firmin ADJAHOSSOU Programme Officer Mr. Paul MUCHENA Programme Officer Miss Mawuli NUGLOZE Bilingual Secretary

II- STANDING COMMITTEE MEETINGS As stipulated in SECAM’S Statutes, the Standing Committee regularly met twice a year. There was a total of 6 meetings. A- ACCRA, 23 - 27 OCTOBER 2010 The first meeting took place in Accra in October 2010 with the aim of assessing the 15th Plenary Assembly and identifying the way forward. A few reports were also read: the financial report from January to June 2010 and the 2011 budget; the financial report of the 15th Plenary Assembly; reports of SECAM’s departments; Caritas- Africa’s report and the report of the African Council of Religious Leaders (ACRL). The following four decisions were taken: a- adoption of the project for the creation of the «Culture and Development Forum»; b- adoption of the proposition made by the Pontifical Council for the Pastoral Care of Migrants and Itinerant People to co-organise a meeting with SECAM for Africa and its Islands; c- a meeting between SECAM and German Bishops; d- a working visit to US Conference of Catholic Bishops. The meeting ended with preparations for the CCEE-SECAM workshop in Abidjan from 10 to 14 November 2010. B- DAKAR, 24 - 28 FEBRUARY 2011 The second meeting took place in Dakar and was mainly about following up the resolutions and recommendations of the 15th Plenary Assembly. The emphasis was essentially on the following: 158 | P a g e

revision of SECAM’s Statutes; information to newly appointed Bishops of SECAM; creation of SECAM’s Finance Committee; launch of SECAM’s Action Plan; development of BICAM’s land in Nairobi; nomination of three Bishops to represent SECAM at the African Council of Religious Leaders (ACRL); utilisation of the donation of money by the Ghanaian Government on the occasion of the 15th Plenary Assembly and the relaunch of “SECAM’s Day” celebration. The Bishops also discussed the visit of the Holy Father to Benin from 18 to 20 November 2011 as well as the next World Youth Day in Madrid from 16 to 21 August 2011. They also listened to a report on the solidarity visit of African Religious bodies to Côte d’Ivoire from 17 to 19 February 2011 under the leadership of the 1st Vice President of SECAM, His Eminence Théodore Adrien Cardinal SARR. C- ACCRA, 22 - 26 OCTOBER 2011 The agenda of the Accra meeting in October 2011 focused on four points: 1)- Listening to reports: SECAM’s financial report for the period between January 1 and June 30, 2011 and the 2012 provisionnal budget; report of the Treasurer on BICAM’s land in Nairobi; reports of SECAM’s departments; report on SECAM’s working visit to US Bishops from 3 to 9 May 2011 and the report on the WYD in Madrid from 14 to 22 August 2011. 2)- Preparation of the next CCEE-SECAM Symposium in Rome from 13 to 17 February 2012. 3)- Meeting with guests: two officials of the Italian Bishops Conference and a representative of the CANAA project23. 4)- The rest of the meeting was about information on: the Lateran Catholic University; the next Pan-African Congress of the Pontifical Council for the Pastoral Care of Migrants in Dar Es-Salaam from 10 to 14 September 2012; the project of a continental worshop on «Culture and Development» in Dar Es-Salaam from 20 to 25 November 2012; the next Pan-African Laity Congress in Yaoundé, from 4 to 9 September 2012; the nomination of a new Director for BICAM in the person of Father Yves-Lucien EVAGA NDJANA. D- ROME, 18 - 22 FEBRUARY 2012

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The meeting assessed the CCEE-SECAM Symposium that took place in Rome from 13 to 17 February 2012 and the Holy Father’s pastoral visit to Benin in order to identify, among others, the tasks assigned to SECAM by the Post-Synodal Apostolic Exhortation Africae Munus. The Bishops listened to Archbishop Maroun LAHHAM’s report on his meeting with Cardinal about the desired participation of AHCE in SECAM’s activities. Then followed discussions with guests: Father Robert ASTORINO talked about the CANAA project; delegates of the Lateran University presented their University as well as the new Department for the Development of African Culture; finally, the outgoing and the incoming Directors of MISEREOR discussed with the Bishops issues of mutual interest. The Bishops discussed a letter addressed by the President of AMECEA to the President of SECAM as well as a letter addressed to the latter by Cardinal Robert SARAH and took the necessary decisions. The rest of the time was devoted to preparations for the 2013 Plenary Assembly. E- DAR-ES-SALAAM, 17 - 22 NOVEMBER 2012 The bishops listened to reports from: the Secretary General, the Treasurer, the Department of Evangelisation, BICAM, the Department of Justice, Peace and Development and the Office of Communications. They then discussed with two delegates of AMECEA: Archbishop Tarcisius ZIYAYE, President of AMECEA, accompanied by Archbishop Zacchaeus OKOTH. The discussions were about listening to AMECEA and looking at how to improve relations with SECAM24. It was then the turn of the two representatives of MISEREOR, Mr. Martin BRÖCKELMANN- SIMON and Mr. Michael HIPPLER, to meet the bishops on behalf of the Director of MISEREOR, Father Pirmin SPIEGEL. Their discussions mainly focused on: a) the activities, results and impacts of the Second Phase of the Good Governance Project b) the external evaluation of the Good Governance Project c) the goals and objectives of the Project for the Third Phase. The bishops then

24- The full text of the intervention of Archbishop Tarcisius ZIYAYE, President of AMECEA, can be found in the Appendix. 160 | P a g e

focused on preparations for the 16th Plenary Assembly: change of date, provisional programme, budget, list of participants, potential speakers, etc. F- ACCRA 13 - 17 FEBRUARY 2013 The last statutory meeting of the Standing Committee before the Plenary Assembly of 2013 took place in Accra from 13 to 17 February 2013. The agenda included the following: preparation of the 16th Plenary Assembly of SECAM; presentation of SECAM’s strategic plans; response to AMECEA’s intervention at the last Standing Committee meeting in Dar Es-Salaam; revision of SECAM’s Statutes and By-laws; adoption of SECAM’s training manual on HIV / AIDS; analysis of the recommendations of the Faith, Culture and Development workshop; meeting with the external evaluators of the Good Governance Project; discussions on the socio-political situation in Mali. The climax of the meeting was indeed the inauguration of SECAM’s Pastoral Letter on Governance, Common Good and Democratic Transitions in Africa. The ceremony was chaired by the President of SECAM in the presence of Standing Committee Bishops. It was also attended by members of the Diplomatic Corps, representatives of civil society organisations, religious leaders and practitioners of various faiths. The letter was published in English, French and Portuguese and is mainly articulated around: a-the Church’s prophetic mission; b- Good Governance in Africa; c-Peaceful and democratic transitions; d-Africa in our hands; e- Our testimony as Christians.

III- ACTIVITIES OF THE SECRETARIAT AND THE SECRETARY GENERAL As stipulated in the Statutes, the Secretary General tried to make his services available to all SECAM’s organs under the supervision of the President. With his deputies and other members of the Secretariat, they provided information, animation and coordination. The Secretary General managed to keep and maintain contact with all the national and regional Episcopal Conferences via letters, faxes and Emails. He sent messages of congratulations,

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condolence or sympathy on the occasion of important events that have affected the life of the African episcopate. Concerning our life at the Secretariat, the emphasis was put on fraternal life, unity and teamwork. The following are the main activities the Secretary General took part in since the Plenary Assembly in Accra in 2010: A. PLENARY ASSEMBLY OF CCEE IN CROATIA

The Plenary Assembly of the Council of European Episcopal Conferences (CCEE) was held in Zagreb (Croatia) from 30 September to 3 October 2010. There were 73 participants. The meeting essentially focused on two major themes: demography and family; European policy. SECAM was represented by the Secretary General. From Zagreb, the Secretary General travelled to Paris to thank the Episcopal Conference of France (O.P.M) on behalf of the President of SECAM, for their precious contribution to the publication of the Directory of the Catholic Church in Africa. From there he went to Rome to attend a meeting with the Secretary General of the CCEE and the Secretary of the Congregation for the Evangelisation of Peoples, Archbishop Robert SARAH. The meeting was about how together they can organise the CCEE- SECAM Symposium in 2011 in Rome.

B. CCEE-SECAM SEMINAR IN ABIDJAN Following the seminar in Liverpool (Great Britain) in November 2008, the CCEE and SECAM organised a seminar in Abidjan (Côte d'Ivoire) from 10 to 14 November 2010 on the Ad Gentes Mission. The meeting was attended by 39 participants including 9 bishops from Africa, 10 from Europe, officials of the Holy See, representatives of Partner Agencies and members of both Secretariats. The theme was "New situation of the Ad Gentes Mission: Exchange of priests and pastoral agents. Formation and Vocation". During the seminar, the bishops sent a letter to President 162 | P a g e

Nicolas SARKOZY, President of the Republic of France and President of the G20, informing him of their expectations vis-à-vis the G20. A pastoral message was also given at the end of the seminar. Following the suggestion of the CCEE-SECAM follow-up committee, the bishops decided that: a) The second CCEE-SECAM symposium should be held in Rome from 13 to 17 February 2012; b) It will mainly be attended by one bishop per Episcopal Conference of Africa and Europe; c) The provisional theme is: "Pastoral solidarity in the face of globalisation" d) the follow-up Committee will meet from 4 to 6 July 2011 in preparation for the Symposium. C. CONSISTORY IN ROME The Secretary General attended the ceremonies on 20 and 21 November 2010 at the Saint Peter’s Basilica in Rome where 24 Church dignitaries, including four members of SECAM, were made Cardinals: Cardinal Antonios NAGUIB, Cardinal Medardo Joseph MAZOMBWE, Cardinal Robert SARAH and Cardinal Laurent MONSENGWO PASINYA, former President of SECAM. D. MEETING OF THE SECRETARIES GENERAL OF CCEE AND SECAM WITH CARDINAL ROBERT SARAH On March 9, 2011, the Secretaries General of CCEE and SECAM had a meeting with Cardinal Robert SARAH in Rome. The first part of the meeting was about briefing the Cardinal on the last CCEE-SECAM seminar in Abidjan from 10 to 14 November 2010. The second part was to look at how to organise the CCEE-SECAM Symposium in Rome from 13 to 17 February 2012: final theme, content, participants, funding, venue, etc. E. MEETING OF THE SECRETARIES GENERAL OF SECAM’S NATIONAL AND REGIONAL EPISCOPAL CONFERENCES According to SECAM’s Statutes, the Secretary General and his Deputies should hold a meeting periodically with the Secretaries General of Regional and National Episcopal Conferences or Assemblies members of SECAM (cf. Statutes Chapter 5, Article 24 § 4). In the spirit of this provision, a meeting was held at the Centre

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d’Accueil Caritas of the National Episcopal Conference of Congo (DRC), from 16 to 21 March 2011 under the theme: "The role of Secretaries General in the implementation of the final message and propositions of the 2nd Special Assembly of the Synod of Bishops for Africa. " There were 30 participants: 5 from SECAM’s General Secretariat in Accra, 7 Regional Secretaries General, 16 National Secretaries General and 2 guests. There was a bishop-participant: Most Reverend Philippe RANAIVOMANANA, Bishop of Antsirabe and Secretary General of the Episcopal Conference of Madagascar. SECAM’s General Secretariat was represented by: the Secretary General, the 1st Deputy Secretary General, the 2nd Deputy Secretary General, the Director of Communications and the Programme Officers of the Good Governance Unit. The meeting was co-organised by SECAM’s Good Governance Unit and the Secretaries General of SECAM’s General Secretariat and was generously funded by MISEREOR. The opening Mass and the opening ceremony were attended by His Eminence Cardinal Laurent MONSENGWO PASINYA, Archbishop of Kinshasa and representative of the President of ACEAC. The decisions taken included the following: a) The meeting of the Secretaries General of Regional Episcopal Conferences will henceforth be held every year. The next meeting is in 2012 in Madagascar. b) The meeting of the Secretaries General of National and Regional Episcopal Conferences will be held every three years. The next meeting is in South Africa in 2014. The Secretaries General suggested that a group of bishops ready to intervene on political disputes and conflicts on behalf of SECAM should be set up under the Vice President in charge of the Department of Justice, Peace and Development. F. THE 7TH MEETING OF AFRICAN AND GERMAN BISHOPS The 7th meeting of African and German Bishops was held in Munich and Berlin from March 28 to April 2, 2011 under the theme: "African migration to Europe." There were 44 participants including 9 Bishops from Africa and 12 Bishops from Germany. The African delegation was led by the President of SECAM assisted by the two Vice Presidents and the Treasurer. SECAM Secretariat was represented by the Secretary General, his two deputies and the 164 | P a g e

Director of Communications. The highlights of the meeting were, among others: the meeting with the President of the Federal Republic of Germany, the meeting with the representative of the Minister of Interior, discussions with the representative of the Minister of Foreign Affairs. These political figures repeatedly expressed the desire to continue this dialogue with African bishops. G. MEETING BETWEEN THE BISHOPS OF SECAM AND THE BISHOPS OF THE UNITED STATES OF AMERICA Having been postponed several times, the meeting between the bishops of SECAM and the bishops of the United States of America finally took place from 3 to 9 May, 2011 in Washington DC. The meeting aimed at strengthening ties between the two Conferences and exploring the various areas for future collaboration. Thus, the following topics were discussed: promoting evangelisation, promoting justice, peace and development, improving SECAM’s means of communication at the regional and continental level as well as means for self-reliance. The delegation of the US Episcopate included three bishops, priests and lay representatives of commissions. SECAM’s delegation included the President of SECAM, His Eminence Polycarp Cardinal PENGO, the Treasurer, Most Reverend Charles Gabriel PALMER-BUCKLE, the Secretary General, the 2nd Deputy Secretary General, the Director of BICAM and the Director of Communications. SECAM’s delegation met a total of 18 commissions and organisations: the Commission for national surveys; the commission for cultural diversity; the General Secretariat of the Episcopal Conference; the Commission on Clergy, Consecrated Life and Vocations; the Catholic News Service; the Commission for Pontifical Missionary works; the International Committee; the Commission for Migrants and Refugees; the Commission on Ecumenical and Interreligious Affairs, CRS, the International Commission for Justice and Peace, the "Catholic Intervention Force in Africa", the Secretariat of communications; the Commission "For life "; the Pastoral Solidarity Fund for the Church in Africa; the Committee on the management of the Church’s Affairs; the organisation for planning and programmes; Finally, the Catholic International Council for Service.

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The African delegation expressed the idea of inviting the latter to intervene at the next Plenary Assembly in 2013. In the same vein, it was suggested that the Standing Committee should give a frequency to the SECAM-USCCB bilateral meetings. The closing Mass was celebrated on May 8 at the St. Matthew Cathedral in Washington DC by the Treasurer of SECAM, Most Reverend PALMER-BUCKLE H. PREPARATION OF THE CCEE-SECAM FOLLOW-UP COMMITTEE AND THE PLENARY ASSEMBLY OF THE SECRETARIES GENERAL OF THE EPISCOPAL CONFERENCES OF EUROPE From 10 to 14 June 2011, the Secretary General was in Rome in preparation of the CCEE-SECAM follow-up committee meeting in Rome in the first week of July 2011, which was to focus on the next CCEE-SECAM Symposium in Rome in 2012. From there he travelled to Vilnius (Lithuania) to participate in the Plenary Assembly of the Secretaries General of the CCEE from 16 to 19 June 2011. The theme of the meeting was: "New evangelisation in Europe", and was attended by 24 priests, 7 bishops, 3 lay people and 1 Religious woman, thus a total of 35 Secretaries General. The 2012 CCEE-SECAM Symposium was on the agenda. The Secretary General gave a talk to raise awareness on SECAM. The focus was on the origin, nature and objectives of SECAM, its Headquarters and languages, its functioning and funding. The Secretaries General of the Episcopal Conferences of Europe were also eager to know what was discussed by SECAM bishops at their last Plenary Assembly and how they are addressing the socio-political crisis affecting Africa. The participation of SECAM Secretariat at this important meeting was highly appreciated and it was hoped that such initiatives will continue. I. PREPARATORY MEETING OF THE 2ND CCEE-SECAM SYMPOSIUM The Secretary General was in Rome from 27 June to 7 July 2011 as part of preparations towards the 2nd CCEE-SECAM Symposium in Rome from 13 to 17 February 2012. Two activities were on the agenda: Preparing the preparatory meeting of 5 July 166 | P a g e

2011 in collaboration with the Secretary General of the CCEE, and attending the same meeting in July. The meeting actually took place on July 5, 2011, first in the premises of the Pontifical Council Cor Unum, then in Domus Romana Sacerdotalis, Via della Traspontina. In addition to the 8 members of CCEE-SECAM follow-up committee, there were 10 representatives of dicasteries, 2 representatives of partner organisations, a Secretary of CCEE and another of the Italian Bishops Conference, thus a total of 22 participants. The agenda of the meeting mainly focused on preparing the next CCEE-SECAM Symposium. The following issues were addressed: the choice of venue for the Symposium, participants, finances, the theme, the agenda, the liturgy, the languages of work and logistics. The date of the Symposium was confirmed: it will take place from 13 to 17 February 2012 in Rome at the , under the theme: "Evangelisation today: communion and pastoral collaboration between Africa and Europe. Man and God: the mission of the Church to proclaim the presence and love of God. " J. HOLY FATHER’S PASTORAL VISIT TO GERMANY The Secretary General accompanied SECAM’s President to Fribourg, Germany, for the Holy Father’s Pastoral Visit in that diocese, on 24 and 25 September 2011.

K. THE 2ND PLENARY ASSEMBLY OF THE “GLOBALCHRISTIAN FORUM” The Second Plenary Assembly of the «Global Christian Forum» took place in Manado (North Sulawesi) in Indonesia from 4 to 7 October 2011 under the theme: «Living together in Jesus Christ, strengthened by the Holy Spirit». 65 countries were represented, thus a total of 287 participants from the various Christian faiths. The President of SECAM was represented by the Secretary General only, since Bishop Timothée MODIBO- NZOKENA and the 1st Deputy Secretary General could not travel because of visa issues. A new Secretary General was elected, Mr. Larry MILLER; he replaced Mr. Hubert VAN BEEK. 167 | P a g e

L. PREPARATORY MEETING OF THE CCEE-SECAM SYMPOSIUM IN 2012 The Secretary General was in Rome from 2 to 7 November 2011 for the last preparatory meeting of the CCEE-SECAM Symposium scheduled from 13 to 17 February 2012. The meeting was attended by the Secretary General of CCEE, the Secretary General of SECAM, the administrative Secretary of CCEE and the representative for Africa of Aid to the Church in Need. The objective of the meeting was mainly to review the state of the finances, the programme, time- table, list of participants, logistics, final invitations to send, etc... A trip to the Church of Manoppello was organised to prepare the bishops’ pilgrimage on the last day of the Symposium. From there, the Secretary General went to Koupéla (Burkina Faso) to represent the President, on November 9, 2011, at the funeral of Bishop Dieudonné YOUGBARE, 1st local Bishop in French- speaking West Africa. The funeral was attended by several bishops of the sub-region, including: Bishop Paul DACOURY-TABLET, Bishop Emeritus of Grand-Bassam (Côte d'Ivoire) representing His Eminence Cardinal Theodore Adrien SARR, President of RECOWA-CERAO. The Message of condolence from the President of SECAM to the President of the Episcopal Conference of Burkina-Niger was well appreciated. M. CONSTITUTIVE PLENARY ASSEMBLY OF RECOWA- CERAO The constitutive Plenary Assembly of RECOWA-CERAO took place from 23 to 29 January 2012 in Yamoussoukro, Côte d'Ivoire, under the theme: "The Church as Family of God in West Africa in service of reconciliation, Justice and Peace". The meeting was attended by about 200 participants including 118 bishops from the Region. The President of SECAM who could not attend the meeting, was represented by the Secretary General. The President sent a message of congratulations to His Eminence Cardinal Theodore Adrien SARR, President of RECOWA-CERAO, which was read at the opening ceremony. The new Presidential Council is made up of: President: His Eminence Cardinal Theodore Adrien SARR; 1st Vice President: Archbishop Ignatius KAIGAMA; 2nd Vice President: 168 | P a g e

Archbishop José Camnate NA BISSIGN. Bishop Gabriel ANOKYE was elected to represent the Region at SECAM. Father Octavius MOO was appointed Secretary General and Father Joseph AKA, 1st Deputy Secretary General. The 2nd Deputy Secretary General shall be appointed later. N. PLENARY ASSEMBLY OF THE SECRETARIES GENERAL OF SECAM’S REGIONAL EPISCOPAL CONFERENCES The 2nd Plenary Assembly of the Secretaries General of SECAM’s Regional Episcopal Conferences took place in Antananarivo (Madagascar) from 14 to 19 March 2012. The meeting was attended by all the Secretaries with the exception of the Secretaries General of ACEAC and AHCE. SECAM Secretariat was represented by the three Secretaries, the Director of Communications and the two programme Officers of SECAM’s Good Governance Project. The meeting had two main objectives: follow-up of the meeting of the Secretaries General of national and regional Episcopal Conferences in Kinshasa in March 2011 and preparations for the 16th Plenary Assembly of SECAM. Based on information from the last Standing Committee in Rome, the Secretaries General were able to determine the main talks for the next Plenary Assembly and identify potential speakers. The board and lodging of the meeting were generously funded by MISEREOR, while airline tickets were paid by each Region. This is a good example of commitment on the part of the presidents of Regional Episcopal Conferences vis-à-vis SECAM and the self-reliance project of African Churches. The meeting ended on March 18 to the great satisfaction of all. The next meeting will be held in Nairobi (Kenya) from 4 to 9 December 2014. O. CELEBRATION IN AACHEN OF THE OUTGOING AND INCOMING DIRECTORS OF MISEREOR As requested by the Standing Committee at its last meeting in Rome, the 1st Vice President, His Eminence Cardinal Theodore Adrien SARR, was in Aachen from 22 to 24 March 2012 for the ceremony organised by MISEREOR to say goodbye to Msgr. Josef SAYER, the outgoing Director, and welcome Father Pirmin SPIEGEL, the incoming Director. He was accompanied by the Secretary General and

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the 2nd Deputy Secretary General. This trip was marked by five key events: 1- The meeting on SECAM’s new projects The meeting took place between the three delegates of SECAM and the two representatives for Africa of MISEREOR, Mr Michael HIPPLER and Miss Dorothee KLÜPPEL. The 1st Vice President presented SECAM’s new projects: the "Forum on Culture and Development" and the strengthening of SECAM’s Office of Communications. He lengthily explained the importance of both projects as well as their relevance for the Church in Africa. The two representatives welcomed the projects and suggested that MISSIO be given copies. Given the urgency of the two projects, they agreed that the key aspects of these projects should be included in the ongoing Second Phase of the Good Governance project.

2- Meeting on the key challenges of Africa today This second meeting was organised by MISEREOR to allow representatives of SECAM to interact with Mr. Walter LINDNER, the representative for Africa of the Federal Republic of Germany. The meeting was also attended by a journalist of the German Television and five representatives of MISEREOR including both the outgoing and incoming Directors. The current key challenges of Africa were addressed for a more accurate understanding of the socio-economic and political situation of Africa: the sale of weapons by rich countries, plundering of Africa’s natural resources, climate change, instability of political regimes, self-reliance of African churches, etc. The Statesman thanked the 1st Vice President for his enlightenment and wished SECAM success in its fight for the development of Africa. 3- Meeting with the representative for Africa of MISSIO The third meeting was with Mr. Frank KRAUS, representative for Africa at MISSIO. As suggested by MISEREOR, the 1st Vice President presented SECAM’s two projects to the representative. After questions of clarification and a brief reminder of MISSIO’s objectives, Mr. KRAUS showed interest in both projects. However, 170 | P a g e

he highlighted the fact that it will be difficult for them to fund these projects immediately. He suggested that SECAM include them in a general three-year action plan to enable MISSIO to see what can be done, especially for the project on culture. This action plan should be submitted to MISSIO immediately after the Standing Committee meeting in November 2012, for possible funding from 2013. 4- Thanksgiving Mass and festive meal with the two Directors The climax was on March 23 with a thanksgiving Solemn Mass in honour of the two Directors. The Mass was presided over by Bishop Werner THISSEN, President of MISSIO, and concelebrated by over ten bishops from Germany, CELAM, FABC and SECAM. The celebrations that followed took place at the “Palais du Couronnement” of Aachen. CELAM, FABC and SECAM were invited to talk about MISEREOR in a televised interview. There were many other testimonies on MISEREOR and on the outgoing Director, from bishops, friends, colleagues and eminent professors. But the most moving of all was definitely the symbolic handing over ceremony between both Directors, preceded by a farewell speech by the outgoing Director. 5- Meeting on the South-South dialogue The last meeting brought together representatives of the FABC (Cardinal ), CELAM (Archbishop and Professor Gustavo GUTIERREZ), SECAM, and MISEREOR’s management team. The meeting was about looking for a way to initiate dialogue between the three continental Conferences: CELAM, FABC and SECAM. After extensive discussions on the importance of such a dialogue and common issues on which the three Conferences could focus, the meeting decided that: Cardinal GRACIAS, Secretary General of the FABC, should write to the Presidents of CELAM and SECAM inviting them to a consultation meeting in Rome on the occasion of the next Synod in October 2012. P. INAUGURATION OF THE 50th ANNIVERSARY OF THE NATIONAL CATHOLIC SECRETARIAT OF THE EPISCOPAL CONFERENCE OF GHANA (NCS)

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The inauguration ceremony of the Golden Jubilee of the National Catholic Secretariat of the Ghana Bishops’ Conference took place on May 4, 2012 in the premises of the Secretariat and was attended by almost all the bishops of Ghana as well as many religious and civil authorities. SECAM was represented by the Secretary General, the 1st Deputy Secretary General, the Director of BICAM and the Director of Communications. Q. CCEE PLENARY ASSEMBLY The Plenary Assembly of the Council of Episcopal Conferences of Europe (CCEE) was held in St. Gallen, Switzerland, from 27 to 30 September 2012 under the theme: "The challenges of our time: social and spiritual aspects". There were 82 participants, mainly from Europe. The Episcopal Conference of Latin America (CELAM) was represented by its Second Vice President and SECAM by its Secretary General. On behalf of the President, the Secretary General of SECAM presented the minutes of the Second Symposium of African and European Bishops held in Rome from 13 to 17 February 2012. From St. Gallen, the Secretary General continued to Rome to meet with the President of SECAM in preparation of upcoming meetings: the two Standing Committee meetings in Dar Es Salaam in November 2012 and in in February 2013 and the 16th Plenary Assembly in Kinshasa in July 2013

R. CCEE-SECAM FOLLOW-UP COMMITTEE MEETING IN ROME The CCEE-SECAMfollow-up committee meetingtook place in Rome on October 29, 2012 and was attended by: Cardinal Josip BOZANIĆ, Bishop Everard de JONG, Bishop François GARNIER and Msgr. Duarte da CUNHA (Secretary General) on CCEE side, and Archbishop Charles Gabriel PALMER-BUCKLE, Bishop Louis Portella MBUYU, Bishop Lucio Andrice MUANDULA and Father François-Xavier DAMIBA (Secretary General) on SECAM side. The main objective of the meeting was to assess the CCEE-SECAM Symposium held in February 2012 in Rome; look for a way to publish the Acts of the Symposium; make propositions on the next steps for CCEE-SECAM collaboration; 172 | P a g e

review the finances and share information on CCEE and SECAM. The next meeting will be held once again in Rome on 27 November 2013. IV- IMPLEMENTATION OF THE KEY RESOLUTIONS AND RECOMMENDATIONS OF THE LAST PLENARY ASSEMBLY During the past three years, the Standing Committee has endeavoured to implement the key resolutions and recommendations of the 2010 Plenary Assembly. Many of those resolutions and recommendations were directly addressed to dioceses, conferences or institutes, mainly about self-reliance. The various departments of SECAM will echo the achievements of these resolutions and recommendations at their level during their intervention. With regard to the present report, let’s note the following: 1. As requested by the Accra Assembly, the Standing Committee has identified the situations and difficulties that have contributed in weakening membership and the feeling of belonging to SECAM. 2. Dialogue has been initiated with a few conferences for a better collaboration and greater unity within SECAM. 3. The Department of Justice, Peace and Development organised meetings to reinforce Justice and Peace commissions and make them instruments of awareness and advocacy. 4. The Department of Evangelisation has developed a Strategic Action Plan under the leadership of the 1st Vice President, to enable all conferences work in harmony. 5. The President has arranged with the Prefect of the Congregation for the Evangelisation of Peoples to speak to the new bishops of SECAM at the biannual meeting organised by the said Congregation for the new bishops. This is to welcome the new bishops, get them to understand and appropriate the vision, mission and objectives of SECAM, as recommended by the last Plenary Assembly. 6. SECAM is increasingly visible both at the continental and international levels thanks to its Good Governance Unit and its Department of Evangelisation.

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7. Following the recommendations of the Accra Plenary Assembly, a committee was set up to monitor financial matters and self-reliance initiatives, strengthen good management and prevent abuse. It is made up of SECAM’s Treasurer, the Accountant, the Auditor and the management team of SECAM Secretariat. 8. The President and the Treasurer have started negotiations with the Episcopal Conference of Kenya to properly develop BICAM’s land in Nairobi. 9. To make SECAM self-reliant, negotiations are underway with the Government of Ghana for the acquisition of land. 10. The Standing Committee has pondered over the issue of Episcopal Conferences with arrears in order to make suggestions to the Plenary Assembly. 11. In order to promote and strengthen peace, solidarity and common good with governments, as recommended by the last Plenary Assembly, a copy of the Post-Synodal Apostolic Exhortation Africae Munus was sent by the President to most African Heads of State.

V- FINANCE The imminent intervention of Most Rev. PALMER- BUCKLE, our Treasurer, will focus on this subject. He will present the accounts and the state of statutory contributions.

VI- JOYS AND SORROWS

A- JOYS 1. Episcopal nominations During the past three years a number of bishops and Archbishops were nominated or promoted to a higher rank. It is an opportunity for us here to congratulate them sincerely. We also congratulate and thank Emeritus for their faithful and loyal services in the Lord’s vineyard. 2. Arrival of the new Deputy Secretary General

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Father Joseph KOMAKOMA, new 1st Deputy Secretary General, arrived on 14 October 2010. A welcome Mass was organised in his honour as well as a fraternal meal with all members of the Secretariat.

3. Sacerdotal silver jubilee of the 2nd Deputy Secretary General Father Martinho MAULANO, 2nd Deputy Secretary General, celebrated his sacerdotal silver jubilee on 15 May 2011 in his diocese of Quelemane in Mozambique. SECAM was represented by the Secretary General, the Director of BICAM and the Director of communications. The message of congratulations of the President of SECAM to Father MAULANO was highly appreciated. 4. The new programme officer of the Good Governance Unit. The Good Governance Office recruited a programme officer in the person of Mr. Paul MUCHENA. He is English-Speaking from Zimbabwe. He assumed office on 17 October 2011. 5. Arrival of the new Director of BICAM Father Yves-Lucien EVAGA NDJANA, new Director of BICAM, arrived on 25 October 2011. A welcome Mass was organised in his honour as well as a fraternal meal with all members of the Secretariat. 6. Visit of the President to SECAM Secretariat The President paid a visit to SECAM Secretariat on 16 and 17 November 2011. He took that opportunity to address current issues at the Secretariat. From there, he travelled to Benin for the Holy Father’s pastoral visit. 7. Visit of SECAM’s former accountant Sister Celestina OWKURI, former Accountant, paid a courtesy call to SECAM on 8 January 2013. 8. Acquisition of a new vehicle SECAM purchased a brand new VW Tiguan in January 2013. It was completely funded by the Episcopal Conference of Germany.

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The vehicle has been put at the disposal of the 1st Deputy Secretary General. B- SORROWS 1. Death of Prelates Several Cardinals, Archbishops, Bishops and priests passed away during these three years. Our sincere condolences to national and regional conferences for the deaths of those servants of God. 2. Death of the father of the Secretary of the Good Governance Unit. Miss Mawuli NUGLOZE, Secretary of the Good Governance Unit, lost her father on April 14, 2010. A delegation of 3 members of the Secretariat attended the burial ceremony in Togo. 3. Death of the Accountant’s mother Mr. George QUARSHIE, our Accountant, lost his mother on December 13, 2010. SECAM Secretariat attended the 40th day funeral rites on 22 January 2011. 4. Death of the Secretary General’s mother Father François-Xavier DAMIBA, Secretary General, lost his mother on November 11, 2011. The funeral took place in his Archdiocese of Koupéla (Burkina Faso) on 14 November 2011. SECAM Secretariat was represented by Mrs ABAIDOO Mireille, former Administrative Secretary. The Secretary General would like to reiterate his profound gratitude to the President of SECAM and to all Standing Committee members for their prayers and various expressions of sympathy. He is also grateful to members of SECAM Secretariat for their fraternal solidarity and for the US$ 500 given to him on behalf of SECAM. 5. Death of the stepmother of the 2nd Deputy Secretary General Father Martinho MAULANO lost his stepmother on 1st December 2011. He travelled to Mozambique for the funeral that took place on 5 December 2011. A Mass for the deceased was organised on his return. An “envelop of solidarity » of US$ 500 was given to him on behalf of SECAM. We would like to reiterate our sympathy and condolences to Father MAULANO. 176 | P a g e

6. Motor accident of the 2nd Deputy Secretary General Father Martinho MAULANO, 2nd Deputy Secretary General was involved in a moto accident in Mozambique on 12 August 2012. He is currently undergoing treatment in Italy. We wish him a speedy recovery. VII- MANDATES 1- End of service of the former Director of BICAM Father Moïse ADEKAMBI, former Director of BICAM, ended his stay at SECAM Secretariat after nine years of service. A farewell celebration was organised for him on 27 October 2011: handing over, thanksgiving Mass and family meal. Father ADEKAMBI left the Secretariat that same day. Our sincere thanks to Father ADEKAMBI for the nine years spent at the service of the Church in Africa and we assure him of our prayers. 2- End of mandate of the Secretary General and the 2nd Deputy Secretary General With the ongoing Plenary Assembly, the Secretary General, Father François-Xavier DAMIBA and the 2nd Deputy Secretary General, Father Martinho MAULANO, will end their 3rd and last mandate as stipulated in the Statutes. They count on the generosity of the Bishops to find their substitutes at the ongoing Plenary Assembly. 3- End of the 1st mandate of the 1st Deputy Secretary General Father Joseph KOMAKOMA, 1st Deputy Secretary General, will end his 1st mandate on 13 October 2013. 4- End of the 1st mandate of the Director of BICAM Father Yves-Lucien EVAGA NDJANA, Director of BICAM, will end his 1st mandate on 26 October 2014. 5- End of the second mandate of the Director of communications Sir Benedict ASSOROW, Director of communications, will end his second mandate on 31 July 2013.

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A. THANK YOU

On behalf of the Secretariat staff and on my own behalf, I would like to conclude by saying thank you to the Bishops of the current Standing Committee and those of past years for their invaluable and unfailing support during my tenure of office. I extend this thanks to the Presidents of National and Regional Bishops Conferences as well as the two treasurers with whom I worked: His Eminence Peter Cardinal TURKSON and Archbishop Gabriel Charles PALMER-BUCKLE. I say thanks to His Eminence John Cardinal ONAIYEKAN, Former President of SECAM, which, in 2005, uprooted me diplomatically from my little village of Nakalbo in Burkina Faso and brought me to SECAM Secretariat in Accra-Ghana, while I had just initiated a plan to go on sabbatical. To console me, he promised to give me another year off after a few months of service. As you can guess, I had to take this year off in spirit, for the greater Glory of God! Eminence, thank you for the sense of humor that helped throughout your term to soften the rigor of the work.

I express my sincere gratitude to the President of SECAM, His Eminence Cardinal with whom I worked six years. My colleagues and I have learned a lot from him. His qualities as a man and pastor have much edified us, his calm, his patience, his sense of duty, respect for all, even the smallest, simplicity, trust in peers and subordinates, his wisdom, his perseverance in difficulties, his flexibility with authority, his sense of fun, his open mind... Eminence, this is not to embarrass you, but simply to express our joy and pride to have worked with you.

I do not forget my past and present employees of the secretariat: priests, religious and laity. I sincerely thank the religious congregations who have worked with us and the Secretaries General of the Episcopal Conferences of Africa and other continents, partner agencies as well as all our service providers. A sincere thank you to the Apostolic Nuncio in Ghana as well as the Metropolitan Archbishop of Accra.

B. APOLOGY

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To all those I have mentioned above, I would also like to apologize for my limitations in the exercise of my function. When facing their own imperfections, Romans, with a half-smile liked to say: «Quandoque bonus dormitat Homerus» (The Good Homer sometimes slumbers). My desire has always been to do the right thing, but I am aware that I sometimes did not reach your expectations. I was sometimes not myself, being a victim of that slumber. Are stones not also part of the Roads? So to each and every one, I humbly apologize and sincerely ask for forgiveness. Forgive me for my delays, my omissions, my mistakes, my silences, my oversights, my absences, my clumsiness and everything that could have offended or deceived you.

C. FAREWELL

1. MY LITTLE CONTRIBUTION The time has come to say Good bye. What can we say regarding the eight and half past years? I remember when the former SECAM President, His Excellency Most Reverend John ONAIYEKAN, was handing over the Secretariat to me in 2005, He told me: “I entrust you with our Secretariat. You will live there with three other priests, the two deputies Secretaries General and the director of BICAM. What I expect from you is obviously that you do a good job. But what I want from you above all is that you give a good priest’s testimony in the secretariat.”

On this blessed day when I say goodbye, in union with the other past and present Secretariat priests, I thank God for allowing us to live together in harmony for eight and a half years, helping one another as a family. It is the Lord who inspired and supported all our community activities: prayer of Lauds, the daily Eucharist, meals, outings, retreats to the high points of the liturgical year, etc... With this unity and in collaboration with other members of the Management Team, we were able to meet some major challenges: the computerization of the secretariat; timeliness in reporting and replies to various letters; Renewal of the Secretariat buildings; improvement of wages and employees’ lives. Certainly, the most important escapes our physical eyes, because as said Antoine de Saint-Exupéry: "The essential is invisible

179 | P a g e to the eye."25 But God sees it and to Him we give the humble toil of our hands.

2. WHAT REMAINS TO BE DONE More effort must continue, as much remains to be done: the priest’s subscription to health insurance and travel insurance; employee’s recruitment system (part time contract? Permanent contract?); the relocation of priests lodges, actually in the same yard with offices, etc.

3. MY WISHES As I am leaving the Secretariat of SECAM, there are some flash back recalls to my memory. I knew a national conference where everything was set for members to not understand one another: linguistic diversity, ethnic, cultural habits and disparity of resources. But I was greatly surprised because the bishops of the conference got along so well and evangelization works was done without too many difficulties. It made me strongly believe that unity was possible, not only within the conferences but also between all the conferences of SECAM. My first wish is therefore: that the bishops of SECAM are united. The ant said if they come together as one, they could lift up an elephant. (Salênsaag yet ti bamb noeyâ n ka lagem taaba ; ka rê bamb da tôe n zêkê la wobgo) (moaaga Proverb).

United, the bishops of SECAM can raise the elephant of paganism, bad governance, and fratricidal wars and drive them out of Africa. Is it not the same prayer as the one of Our Lord in the solemn moments of his life: "May they be one as we are one ... that they may be perfected in unity that the world may know that you have sent "(Jn 17: 22-23)?

A second memory recalls to my mind. I knew a poor diocese where the institutions were difficult to run due to lack of finance, where some parishes malfunctioned due to the lack of infrastructure. Yet each year, his brave bishop was religiously fulfilling his duties to the Symposium. That struck me and led me to discover this overwhelming and evangelical truth: we do not give because we have; we give because we love (cf. the widow's mite, Mk 12: 41-44). My second wish is that: the bishops of SECAM live more

25Le Petit Prince, Gallimard, Paris, 1946, p. 72 180 | P a g e the spirituality of sharing at the three levels: dioceses, conferences and continent. The poor dioceses and conferences can help the poorer dioceses and conferences and the haves help the less fortunate. No one is bound to the impossible, but all are bound to the possible to build up the Body of Christ.

Finally, I remember the Joy of Bishops of SECAM when they meet at the regional and continental assemblies.

It's everywhere laughter, warm handshakes, long and noisy hugs ... This joy, a sign of good mental health, this unfailing optimism, this hope against all odds, I wish that one always finds it in SECAM and that, beyond the trials, year after year, each bishop can exclaim with the strength he can muster: "Fiat SECAM" (let SECAM be!). You do not have to be afraid. "He who gave us teeth will also give us bread."

It is on this note of hope that I conclude by wishing my successor a successful mandate and say once again thank you, thank you, thank you from the bottom of my heart!

Rev. Fr. Francois-Xavier DAMIBA SECAM Secretary General

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A REPORT PRESENTED BY THE DEPARTMENT OF EVANGELIZATION AT THE 16TH PLENARY ASSEMBLY OF SECAM, KINSHASA, CONGO DRC 09 - 14 JULY 2013

1. Introduction Your Eminences Your Excellencies Sisters and brothers in Christ Allow me to start by thanking all the Bishops of Africa and Madagascar for the opportunity to present this 2nd Report on the activities of the Department of Evangelization at this 16th Plenary Assembly of the SECAM. The 1st Report was presented at the 14th Plenary Assembly held in Dar-es-Salaam in 2007 this was soon after the department was created. There was no report presented at the 15th Plenary Assembly, held in Accra, due to the fact that the department was vacant after the departure of my predecessor, Rev. Fr. Terwase H. AKAABIAM. Fr. Akaabian left the SECAM Secretariat after laying the foundation to launch the activities of the Department. The Secretariat owes him great gratitude for his efforts. Unfortunately, his departure led to a situation where up to now the department is still in its formative stages. Almost everything had to start afresh and efforts were made to try and start implementing some of the proposed activities Fr. Akabiaan had foreseen for the Department. However, in the light of the 2nd Special Assembly for Africa of the Synod of Bishops, and the eventual promulgation of Africae Munus, as well as the Synod on the New Evangelisation, there is a new focus for the pastoral activities of the department. This prompted us to embark on a new Three- year Strategic Planof Action, effective from 1st August 2013 to 31st July 2016 in full consultation with the Head of the Department, His Eminence

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Théodore Adrien Cardinal SARR, Archbishop of Dakar and 2nd Vice President of SECAM. While the three-year plan of action reflects the pastoral vision of Africae Munus and Ecclesia in Africa, it also anticipates the pastoral recommendations to come out of this 16th Plenary Assembly and its theme of: The Church-Family of God in Africa in Service to Reconciliation, Justice and Peace. Having said that, let me hasten to say that the refocus of the pastoral vision is meant to suit the pastoral priorities that are anticipated in the period in question (2013-2016). It does not change the main vision and mission of the department. 2. SECAM and its Pastoral Departments The current Department of Evangelization evolved from its initial creation as the Doctrinal and Pastoral Commission which was meant to oversee and coordinate the activities of such committees as COMITHEOL, COMBIBLE, and also Associations like COMSAM. The main responsibility of the Doctrinal-Pastoral Commission was to study matters of doctrinal, moral and pastoral nature in the light of divine revelation and the tradition of the Church in an African perspective and recommend appropriate actions. The other dimension was to foster coordination among pastoral agents across the continent. In summary, the mandate given to the department was one that was oriented towards the operationalization of the broader SECAM vision of ensuring that there be, in the whole of Africa, a consisted and effective propagation of the Christian Faith, Ecumenism and related issues. This in effect, remains the main vision and mission of the department. The activities undertaken up to now and the anticipated ones all seek to fulfil this mandate. 3. Activities of the Department since October 2010 3.1 Desk Study of SECAM Activities Pertaining to Evangelization in Africa From the moment I took up responsibility for Evangelization at the SECAM Secretariat following my appointment as the 1st Deputy Secretary General of 183 | P a g e

SECAM, in October 2010, I spent a good amount of time on a desk study of what SECAM had done with regards to Evangelization in Africa. One of the major outcomes of the desk study was the appreciation of what SECAM has done going back to its establishment. A Monograph compiled in 1987, entitled, The Voice of SECAM for the Evangelization of Africa, covering the period 1969-1985 is in existence. It documents major statements and recommendations of SECAM on Evangelization. This is complimented by the Recommendations of the 2007 Pan-African Congress on Evangelization that was held in Dar-es-Salaam, Tanzania, with the theme, Evangelization in Africa: Ecclesia in Africa in Retrospect and the Way Forward. For a Department that was new and had the misfortune of staying without personnel for more than a year, the desk study gave the Department a solid foundation to launch new activities and also informed the scope of activities that have been planned for in the three-year plan of action. The sad part is that there seems to be little awareness on the existence of these documents. In addition, there also appears to be no tangible follow-up activities regarding a coordinated approach in the implementation of resolutions contained in the two key document as well as the resolutions of the Plenary Assemblies held so far on the subject of evangelization. I am sure there are many pastoral initiatives that are being undertaken at regional and national levels but these are not effectively communicated with SECAM to have a viable data base. In the period under review, that is, October 2010 – July 2013, the following were the major activities undertaken by the Department. 3.2 Major Activities a) Seminar on Small Christian Communities in Conjunction with AMECEA The SECAM department of Evangelization in conjunction with AMECEA, with the financial support from Mission Aachen held a continental workshop on How Small Christian Communities (SCCs) can be effective tools in implementing Magisterial Documents with a special focus on Africae Munus. The Seminar was held in Nairobi from 24-30 September 2012. 184 | P a g e

Though the major focus was on the implementation of the recent Post Synodal Papal Apostolic Exhortation - Africae Munus, it was deemed necessary to allow a wider reflection on the subject of SCCs given the pivotal role they have played in the life of the Church in Africa. Participants were invited from all the 8 SECAM regions with each region asked to send the Bishop and Priest responsible for Pastoral coordination at the regional level, as well as two lay people (a man and a woman) who are active in SCCs. However, we had no participation from CERNA and AHCE. A team of theologians and experts worked with the participants to come up with some recommendations on the pastoral role of the SCCs for consideration by SECAM. A final report has since been produced and circulated. The major conclusion of the workshop was that SCCs are still relevant and key players in the sacramental and pastoral life of the Church and also pivotal to the challenge of the new evangelization for Africa. b) Workshop on Faith, Culture and Development Following a recommendation to form a CULTURE AND DEVELOPMENT FORUM in Africa by the Colloquium that met in Dakar, 27-30 September 2010, which was organised jointly by the Sacred Congregation for the Evangelisation of Peoples and the Pontifical Council for Culture. The main challenge from this Colloquium was that Africa needed to appropriate the process that will bring about a structured dialogue between Africa and the Holy See on matters of culture and development. The SECAM Standing Committee Meeting of 23-27 October, 2010, in Accra, approved the formation of a Steering Committee to look into how such a Forum can be organised and formalised, and mandated the Department of Evangelisation to manage the process. The Department of evangelisation with the technical and professional support of the Steering Committee have done all the necessary preparations to hold Workshop immediately after the Standing Committee Meeting here in Tanzania at Kurasini Conference Centre. The opening ceremony was brought forward to the evening of the 20th November 2012 and to end on

185 | P a g e the 23rd of November 2012 in view of the Consistory to be held at the Vatican on 24th November 2012. Those invited to the workshop, about 60 people, included, the SECAM Standing Committee, SECAM Senior Staff, the Steering Committee for the Forum, the Regional Secretaries General, two lay people per region, some theologians and academicians, representatives from the Pontifical Council for Culture, Propaganda Fide, and partner organisation. The major outcome of the workshop was a recommendation to set up an organ within SECAM which would address questions of Faith, Culture and Development. A member of the Interim Management Team for this organ will present the proposal to this august Assembly for adoption. 3.3 Other Activities a) Logistical Service in the Secretariat CCEE-SECAM Symposium Rome/ITALY 13-17 Feb 2012 The Department is often tasked to take care of logistics for various SECAM conferences and symposia like the Rome 2012 CCEE-SECAM Symposium which brought together the SECAM Standing Committee, and all regional and national presidents of Conferences. This Symposium is held every 4 years on specific themes. Logistical support was also rendered to the triennial SECAM - German Episcopal Conference Meeting when issues of mutual pastoral concern are discussed between the SECAM Standing Committee and a select group of German bishops alternating between Africa and Germany respectively in terms of meeting place. This year, the Department worked closely with the Pontifical Council for the New Evangelisation to orgainise 26 Seminarians, Novices, and those on a Vocational Journey from various Secam regions to participate, this July 4-7, 2013, in a pilgrimage to the Tomb of St. Peter as one of the activities to mark the Year of Faith. It is hoped that this will be a sign of real joy for the priestly and religious vocations for those who have answered the call to a life of service in the church.

186 | P a g e b) Seminarians’ Pilgrimage to the Tomb of St. Peter – July 2013 The Department has worked closely with the Pontifical Council for the New Evangelisation to orgainise 26 Seminarians, Novices, and those on a Vocational Journey from various SECAM regions to participate, this July 4- 7, 2013, in a pilgrimage to the Tomb of St. Peter as one of the activities to mark the Year of Faith. It is hoped that this will be a sign of real joy for the priestly and religious vocations for those who have answered the call to a life of service in the church. 4.0 Networking The Department continued to make efforts to interact and network with the organizations that fall under its portfolio. Including the following: a) Association of African Theologians (AAT/ATA)

Collaboration with AAT has been very positive in the past year. The department was invited to participate in two activities organized by AAT but due to conflicting timing with other activities apologies were sent to AAT. These were the AAT Cotonou workshop (4-9 January 2012) and the celebration of the Golden Jubilee of Ordination of the President of COMETHEOL, Most Rev. Anselme Titianma SANON, the Archbishop Emeritus of Bobo-Dioulasso (Burkina-Faso). Regarding the Golden Jubilee of Archbishop SANON, the AAT decided to pay a special tribute by participating in the celebration and launching a book entitled, De la Tierce Eglise ma Mère à l’Église-Famille de Dieu - Royaume de Dieu et Fraternité. This is a collection of essays inviting people to read the Bishop's theological works and to promote his heuristic research in African Theology as related to today's African reality. (See outline of the Book here attached as Appendix 2). b) African Family Life Federation (AFLF)

The department was invited to participate and present a paper at the colloquium held in Cotonou (23-27 January 2012) to celebrate the tenth anniversary of the African Family Life Federation.

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It was agreed to come up with a joint project between SECAM and AFLF in the line of promoting family life in Africa. This is still on-going and will be part of a three-year Strategic Plan of activities being developed by the Department as part of the larger Strategic Plan of the SECAM Secretariat. SECAM is currently liaising with the AFLF to explore possibilities joint pastoral activities at continental or regional regarding the situation of African Family life. c) COSMAM

In February (4-12 February 2012) the Confederation of Conferences of Major Superiors of Africa and Madagascar (COMSAM) held its Second General Assembly in Kampala (Uganda) in which the Department participated and presented a paper. The Theme of the General Assembly was "Witness to the Truth at the Service of the Communion and Reconciliation In Africa". COMSAM wanted participants to leave the Assembly enriched by knowing more about the importance of COMSAM as a continental structure of Communion and the Truth, as a value necessary for Communion or Living together and as a value necessary to live the Reconciliation within us in Africa. The Department is still working with COMSAM on a possible project to involve Novices and Junior Religious as agents of reconciliation in Africa. d) Coordination with the Justice, Peace and Development Department and BICAM

In an effort to enhance interdepartmental collaboration, the department participated in activities organized by the Department of Justice Peace and Development (the Cotonou consultation on Africae Munus) and BICAM for the BICAM - ACERAC/ACEAC Workshop on the Liturgical Bible in Libreville / GABON. This was in March 2012. e) Regional Secretaries General Meeting

The Department took advantage of the scheduled meeting of Regional Secretaries General held in Madagascar (March 2012) to appeal for close collaboration between the SECAM Department of Evangelization and the 188 | P a g e corresponding structures at regional level. Paramount was the necessity to have names of those who coordinate pastoral / evangelisation programmes at regional level. So far only one region (AMECEA) has confirmed and offered the name of a fulltime regional pastoral coordinator. f) Pan-African Laity Congress

The Departmental head, together with the Director of BICAM were able to represent SECAM at the Pan-African Laity Congress that was held in Yaounde (Cameroon 4-9 September 2012) as was directed by the Standing Committee. Our experience was that this was an event that was fully in the hands of the Pontifical Council for the Laity. As representatives from SECAM we had no official role to play in the Congress. Perhaps in future we should have more anticipation and start to work very early with the Discasteries in the Vatican. It looks like the Vatican prefers to work with particular Conferences rather than regional or continental bodies like SECAM. g) Ecumenism and Interreligious Dialogue

Having been designated by SECAM as the Department responsible for Ecumenism and Interreligious dialogue, the Department has now taken a seat on the Reference Group that plays an advisory role to the Ecumenical Water Network (EWN). The Reference Group meets once every eight months. The EWN takes water as the rallying point for different faith groups to work together on a matter that has common agreement. Faith groups identify water as a God given resource that is vital to the sustenance of human life. It is regarded as a common good that should be freely available to all human beings in good quantity and quality. As Catholics, we have absolutely no argument with this position. 4.0 Invitations and Visits The department accepted a number of invitations when these were deemed important especially as one way of initiating and enhancing networking. • December 2011 (Rome/ITALY) to participate in the first planning meeting for the RIO2013 WYD. 189 | P a g e

• May 2012 (Berlin/GERMANY) and February 2013 (Lusaka/ZAMBIA) – as part of a think tank on Human Rights in an advisory role to the Justice and Peace Commission of the GERMAN Catholic Bishops’ Conference. • 16-24 June 2012 - Preaching the Annual Retreat for Diocesan Priests of Masvingo / ZIMBABWE • 3-11 November 20122 (London / UK). Familiarization visit to the Catholic Bishops’ Conference of England and Wales (CBCEW) as well as CAFOD with a view of exploring areas of mutual cooperation between SECAM and the CBCEW.

5.0 Challenges

The main challenges facing the Department are basically three which are self-evident, that is, lack of human and material resources and lack of effective corresponding structures at regional level. Lack of personnel and funds are major constraints and seems to be a common experience for Pastoral Departments at all levels of the Church in Africa. At SECAM, the Department is fully dependent on the Secretariat's funds from levies, hence the impossibility of coming up with activities when they are not funded by external partners.

The third constraint is perhaps more pertinent as it impinges on the core work of the Department. So far it has been very difficult to have strong and consistent exchange of information and collaboration with the regional secretariats due to lack of pastoral collaborators at that level. If I am not mistaken, it is only AMECEA and RECOWA that have designated pastoral Coordinators. 6.0. Future Plans The department is in the process of finalizing a three-year plan - 2013 to 2015 (See the departmental Log frame in Appendix). It is hoped on the basis of this plan, the department can solicit for funding on a longer term basis rather than the ad hoc approach we have used up until this time.

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The Three-Year Action Plan is a clear roadmap that at the end will provide a quick overview of the commitment of SECAM to pastoral issues placed under the department. The plan includes areas of research, publication, and documentation regarding pastoral issues emerging from collated material coming from the continent as well as Madagascar. 7.0 Appreciation Your Eminences and Excellencies, this relatively new department has enjoyed the support of all the members of the Symposium and from all the Staff of the SECAM Secretariat during the period under review. It is therefore fitting to express one’s indebtedness to all concerned. Finally, we wish your Eminences and Excellencies a very fruitful Assembly. May Mary the Queen of Africa, intercede for us. Amen. Thank you. Rev. Fr. Joseph KOMAKOMA First Deputy Secretary General Evangelization Department SECAM

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TRIENNIAL REPORT BY THE DIRECTOR OF THE BIBLICAL CENTRE FOR AFRICA AND MADAGASCAR August 2010 – June 2013 KINSHASA, 11 July 2013

i) GENERAL VISION OF BICAM

It is during the 6th plenary assembly of SECAM in Yaoundé in 1981 that the Bishops of Africa decided to establish the Catholic Biblical Centre for Africa and Madagascar (BICAM) to coordinate, organise, and promote Biblical Apostolate in Africa, to replace the then Africa Service of the World Catholic Federation for the Biblical Apostolate of the Catholic World Federation for the Bible Apostolate. The Centre is currently 29 years old and therefore has a hectic history as indicated by its varying headquarters: from Lomé in 1981 to Nairobi in 1983; from Nairobi in 1983 to Accra in 2004. Moreover, the Centre has 32 years of experience, of decision and of action in making the Word of God “known, loved, meditated and kept in the hearts of the faithful” (Ecclesia in Africa, 58).

o From the founding document

1.1 The Church receives and gives life to the Faithful based on both the Holy Scriptures and the tradition that direct and nurture all predications in the Church « because the Word of God is alive and efficient » and is « able to build and give heritage to all those who are sanctified».

1.2 For the Church’s mission of bringing the salvific news of Jesus Christ all people in the task of Evangelization and deepening of the faith, enlightened and “easy access to Sacred Scripture should be provided for all the Christian faithful” with special editions and distributed to non-Christians.

1.3 Given the opportunity and the approval of the Church authority, translations into different languages in Africa, Madagascar and the islands are to be produced in cooperation with the separated brethren.

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1.4 The Word of God is the basis of theology, pastoral preaching, catechists, and all other Christian instruction. All Clergy, Religious, Deacons, Catechists, pastoral Agents and the Laity must therefore read diligently and study Sacred Scripture carefully. The faithful are urged to learn to know Christ Jesus through Sacred Scripture by reading and prayer, through the Liturgy and instruction. It is the responsibility of the Bishops to give instruction and guidance to their faithful in the right use of the Divine Books.

2.1 The Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) ever mindful of the task of Evangelization and the place of the Sacred Scriptures in the life of the Church gave a mandate to the World Catholic Federation for the Biblical Pastoral Work in the countries of Africa and Madagascar through the African Service of the WCFBA.

2.2 Having studied carefully and reflected on the seven years of the Biblical in Africa, and taking their responsibility of Evangelization and bringing the message of the Gospel of Jesus to the Faithful and in order to respond adequately to the needs – the hunger and the thirst for the Word of God – of the clergy, religious and especially the laity, THE SIXTH PLENARY ASSEMBLY OF SECAM, held at YAOUNDE, CAMEROUN from the 29th June to 5th July 1981 has decided to give a new character, life and a proper structure to the Africa Service of the Biblical Apostolate so that it can fulfill at the scientific and pastoral levels the needs of the Church from the point of view of authentic and ecclesiastically accepted biblical scholarship with special emphasis on pastoral diffusion of the Sacred Scripture in all its aspects.

2.3 The standing committee of SECAM has therefore decided the following: i) “The Biblical Centre for Africa and Madagascar” (BICAM) has been established under the aegis and umbrella of SECAM, to succeed and take the place of the WCFBA Africa Service which has now ceased to exist. ii) The BICAM is an organ responsible to the SECAM Standing Committee and shall function under the general guidance of the Biblical Committee of SECAM. It shall operate under a Board composed of not less than five and not more than seven members, viz. two Bishops one of whom shall be the Christian, a Priest who is the Director of the Centre, and Priests religious

193 | P a g e of laity all Specialists in Biblical Studies.

o Promotion of the Biblical Apostolate in Africa

The activities of BICAM can be classified into two main categories: animation and coordination. The former category includes all the activities pertaining to raising the consciousness of the People of God and educating them for a faithful, spiritual and prayerful reading of the Word of God in the particular context of the reader or listener of the Word. These activities mainly consist of workshops-seminars and courses organised here and there by BICAM, in collaboration with Episcopal Conferences.

The second category includes all the activities aiming to establish a spirit of communion, of « organic pastoral solidarity », networking, consultation, cooperation, joint planning, etc. between the agents of the Biblical Apostolate in Africa. These activities mainly consist of: continental workshops, publication of periodicals that are mainly means of information (BICAM Newsletter) and of meditation (Biblical Pastoral Bulletin), country visits and presentations to Episcopal Conferences during their meetings. Among other activities of coordination that are not usually noticed by many, is the administrative aspect of any coordination and organisation work, with all that is implied.

0. INTRODUCTION

This report recounts the activities carried by BICAM in the course of the period August 2010 – July 2013. It covers first and foremost the main events which occurred during the last three years and the recommendations of the SECAM Plenary Assembly held in 2010. These are followed by the instructions received from the Standing Committee in the wake of the presentation of our various reports, that is, the BICAM Plenary Assembly, annual activities and finally the ordinary missions such as stipulated by the BICAM Statutes and the Internal Regulations.

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Taking all this into account, the objective shall be, to give greater prominence to BICAM and to give it prominence with the Biblical teachings in all pastoral activities conducted by the Church and by SECAM. In addition to this comprehensive aspect, we have found it useful to bring to your attention other points that could stimulate your attention and your approval. To do this, we have continued the training and the capacity building of Coordinators with a view to enabling them take control of management and moderation of their national and regional activities. By encouraging the mainstreaming of the faithful laity into the diocesan and parish moderating teams, we have recalled the universal vocation of all the faithful in the announcement of the Word of God. To this end, the main focus was placed on the grass-root ecclesial/church communities with the aim for a greater involvement/participation by women, for instance, women educators on the African society since long back –in the regular practice of the lectio divina. In the course of other workshops and seminars we recalled the importance of the Word of God in the initiation process into life and the education of the infants in Africa. Although this is not exhaustive, much remains to be done. Our continent continues to be in the throes of armed conflicts, bad governance, poverty, illiteracy, secularism, syncretism and sects which constantly call into question our methods of promotion and contextualisation of the Biblical teachings in daily life. Unfortunately, added onto this, nowadays there is a religious radicalism due to the rise of Islamism and the sectarian deviance of other groups of Christian believers calling themselves « born again» which prevent a true expression of the freedom of worship, protection of life, promotion of the family and the projection of traditional solidarity which has always characterised our African tradition and culture. The main point of this report is therefore to recall the urgency of a commitment in favour of a true promotion of the Word of God in the present and future life and mission of the Church. More than in 2010, it is urgent to enhance it in the hearts of all pastoral activities and to propose its values to those who are also outside the Church and who do not believe at all.

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1. THE MAIN EVENTS FROM AUGUST 2010 TO JUNE 2013 1.1. The publication of the Post Synodal Apostolic Exhortation, , on the Word of God in the life and mission of the Church

This exhortation was launched in Rome on the 11th of November, 2010. According to, Its contents have confirmed the great objectives of this exhortation confirms the main objectives of the Centre for Africa and Madagascar (BICAM). Our effort of promoting, organising and coordinating Biblical Apostolate has been improved in the continent. 1.2. BICAM Plenary Assembly in Yaoundé

Immediately following the publication of the Post Synodal Apostolic Exhortation Verbum Domini, BICAM convened the meeting of its 7thTriennal Plenary Assembly in Yaoundé, CAMEROON. From 30 November to 05 December 2010, the discussions were centred on the theme: «Verbum Domini and Biblical Apostolate in Africa: Evaluation and the way forward». Thus Africa was the first continent to organise the first launching of this document with a view to ensure its good reception. There was record attendance of close to 60 delegates from our various countries in Africa. One of the greatest merits was to provide a new orientation so as to reposition all pastoral activities on the Word of God. 1.3. Handing over in BICAM On 27 October 2010 there was a handover from the outgoing director to the incoming director of BICAM. The mandate of Father Moïse ADEKAMBI, the outgoing Director, expired, after nine (09) years of competent and loyal services at the helm of the affairs of the Centre. He handed over to Father Yves-Lucien EVAGA NDJANA, the incoming Director. On behalf of the President of SECAM and of all the Bishops, His Eminence Adrien Théodore Cardinal SAAR, 1st Vice-President of SECAM, in charge of Evangelisation, presided over the ceremony. He thanked Father Moïse ADEKAMBI for all those years of devoted service to the Word of God in Africa. He went on to encourage the incoming Director, by assuring him that he could count on the support of all Bishops. Present also at the handover ceremony were His Excellency Gabriel Charles PALMER-BUCKLE, Treasurer of SECAM and by Fathers François Xavier DAMIBA, Secretary General of SECAM and 196 | P a g e

Joseph KOMAKOMA, 1st Deputy Secretary of SECAM in charge of Evangelisation. 1.4. The publication of the Post Synod Apostolic Exhortation Africae Munus Shortly after His second visit to Africa, Pope Benedict XVI launched, in Ouidah, Benin, the Post Synodal Apostolic Exhortation, Africae Munus. This was both the occasion for a communion of all the faithful in Africa around the Holy Father, and also that of raising awareness about the fruits of the deliberations of the Second Bishops’ Synod of Africa. Having made the indispensable contribution of the Word of God to root us more deeply in Christ and to guide our service of reconciliation, justice and peace, Pope Benedict XVI launched an explicit appeal for the promotion of the Biblical Apostolate in the following terms He said “I recommend that the biblical apostolate be promoted in each Christian community, in the family and in the ecclesial movements " (Cf. AM n°150). This appeal was captured as the source of inspiration for the new action plans to be developed.

2. RECOMMENDATIONS

2.1. OF THE SECAM PLENARY ASSEMBLY 2010

• The BICAM plot of land in Nairobi should be add valued.

Objective: Provide resources so as to bring more income for a greater financial independence to SECAM. Actions: Despatch of a joint mission to Nairobi in August 2011 The BICAM property is located on Marula Lane, Karen, Nairobi, Kenya. It is « a land area of approximately 22 acres with 3 structures which are, i) a storey-building or the main house; ii) a guest cottage; and iii) staff quarters. Adjoining the main house is a small building that was used as a library and a double lock-up garage”. With the permission of SECAM, the above structures and a portion of land surrounding them are rented. The current rent and other funds raised from this property (minus commission and management charges) are used for the 197 | P a g e promotion of God’s Word in Africa.” according to the donors’ intention and a renewed commitment of SECAM put in writing in March 2004. Three instances are officially involved in the management of the property: the Standing committee of SECAM (Final decisions making), The Kenya Episcopal Conference (Custodianship) and the Archdiocese of Nairobi (Care taking and initiatives for development). Practically the running of the plot business depends on the procurator of the Archdiocese of Nairobi and the Director of BICAM. Thinking of developing the plot, the President of SECAM H.Em. Polycarp Card. PENGO; the treasure of SECAM, Most Rev. Palmer-BUCKLE, archbishop of Accra and the former Director of BiCAM, Rev. Fr. Moïse ADEKAMBI visited the plot and met with the people involved in its development, 29-30 August 2011. It was decided that henceforth, the money from the rentals be transferred to BICAM accounts in Accra quarterly (every three months) with effect from 2012. The procurator was also commissioned to seek the expertise of an Architect. Result: Pending the receipt of the report of the architect the Standing Committee has decided to brainstorm on the possible projects to be put up on the piece of land. 2.2. FROM THE VARIOUS DELIBERATIONS OF THE STANDING COMMITTEE • Institution and Evaluation of a course of Biblical Apostolate in the Great Seminars and Religious Training Institutions.

Objective:Instil and better prepare future Pastors and Church agents for Biblical animation of the pastoral

Actions:A programme (ad experimentum) of a course in the Biblical Apostolatein the training of Priests has been set up by a Committee of Experts in 2009. Considering that the mission was to enhance and propose a course programme which took on board the real needs and demands of the pastoral vocation, with a view to making it official on the continent, the said programme is available for everyone.

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Meanwhile, we have selected ten (10) pilot Great Seminaries on the continent as grounds for experiment. These are:

RECOWA Region: Senegal, Nigeria. ACERAC Region: Cameroon ACEAC Region: DRC AMECEA Region: Uganda, South Sudan IMBISA Region: South Africa CDOI Region: Madagascar AHCE Region: Egypt Portuguese-speaking countries: Angola

A proposal will be presented to their respective National Episcopal Conferences for an accord for their establishment, monitoring and evaluation in particular. The trial period of this project will be three (03) years before it will be scaled up.

Result: The process is still going on.

3. ORDINARY MISSIONS

3.0. Context for action Following a long period of implementation and of training of Coordinators and members of their teams to make them effective instruments for the promotion, organisation and coordination of Biblical pastoral activity, priority was accorded to the building of their capacities in the self- management of activities in the pastoral area. To this end, the presence of BICAM was guaranteed by the following activities: the Triennal Plenary Assembly, training and refresher workshops for coordinators, working visits to countries and regions; publications; presentations mounted for Episcopal Conferences, and technical assistance for the design and execution of Bible pastoral projects. The opportunity was also seized to teach how to separate office activities from those conducted outside the office.

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2.1. PROJECTS LINKED TO OUTSIDE OFFICE ACTIVITIES

▪ 7th Triennal PlenaryAssembly2010

Objective: To take stock of resolutions and recommendations adopted in the course of the 6thPlenary Assembly of 2007 in Dar-Es-Salam, Tanzania. Ensure the appropriate reception of the Post Synodal Apostolic Exhortation Verbum Domini. To develop a plan for the dissemination and implementation of the recommendations and resolutions. Actions: Convened for its 7th edition in Yaoundé in November 2010, the 7th Triennial Plenary Assembly provided the venue for a forum where Bishops in charge, Coordinators, Exegeses, Theologians and Bible Animators gathered to take stock and provide new guidelines for the Biblical Apostolate in Africa. This meeting first attracted much attention because of the high level of good participation. Participants also availed themselves of the opportunity to reiterate the urgent need for training and for an involvement of the lay faithful as contained in the final declaration of the 6th APECA Congress of July 1993. In addition, the participants also pointed out the need to tailor the on-going translations to the communities through the creation of a school for training translators. Finally, this session made it possible to underscore the urgent need for sourcing adequate human, financial and material resources with a view to implementing the various programmes at the diocesan, national, regional and continental levels. A stock will be taken shortly of all these proposals in the course of the next continental meeting scheduled for 17 to 23 September 2013 in Lilongwe, MALAWI. Result: In order to popularize and implement the recommendations of the Apostolic Exhortation Verbum Domini, a final declaration was issued at the Plenary Assembly of Yaoundé 2010. It contained the following resolutions and recommendations: to order or edit a simplified edition of the Verbum Domini, organize seminar-workshops of the Biblical Apostolate in favour of the laity with a view to their mainstreaming into the organization and animation of the Biblical Apostolate; continue with the training and capacity building of Coordinators, the establishment of a diploma awarding school for Translation and finally redefine the goal, structures and activities of the Biblical Apostolate in line with the Verbum

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Domini. An evaluation of the results obtained will shortly be presented in the course of the next Plenary Assembly scheduled for September 2013. ▪ Regional Seminar and Workshops

Objective: Build the capacities of Regional and National Coordinators with a view to enabling them take Control of: promotion, initiation and management of projects. Actions:In view of some shortcomings pointed out in the leadership of the regions, BICAM pursued its mission of working towards an organic pastoral show of solidarity. In 2011, a campaign for training and capacity building in project management was conducted for the benefit of the three major language groups on the continent: Anglophone (30), Francophone (24) and Lusophone (10). We also thought it useful to pursue the organisation of regional seminar workshops. Thus in March 2012, a meeting for the ACERAC and ACEAC Regions was held in Libreville in GABON to consider the linkage between the Biblical Apostolate and the Liturgy (25 participants including 7 Bishops); in June 2012 for Lusophone countries, in Praïa in Cape Verde (15 participants including 1 Bishop); from 16 to 20 June 2013 in South Sudan on the theme: building the works of peace for justice and reconciliation in Juba and in WAW in South Sudan (30 participants including 1 Bishop); in the course of the same month from 25 to 30 June 2013 for Lusophone countries in Luanda in ANGOLA (30 participants); and shortly in Egypt and in the RECOWA Region. It now remains only to point out that in agreement with the financial institutions and according to the provisions contained in the last BICAM document on the provision of leadership in the regions, it is henceforth the duty of the Regional Coordinators to organize this kind of meetings. Result: The three Seminar-Workshops on capacity building made it possible to ensure the training of 164 Coordinators and Promoters of the Biblical Apostolate: Anglophones (60), Francophones (49) and Lusophones (55). The workshop on the theme the Word of God and the Liturgy, for the ACERAC and ACEAC Regions in Libreville made it possible to

201 | P a g e strengthen the desire for an edition of the Bible for the Liturgy and to consider the development of a handbook for the liturgical celebration of the Word of God. The workshop for the Portuguese speaking countries in Praia in particular highlighted the indispensable factors for the Biblical Animation in the pastoral vocation. It made it possible to set in motion an effective collaboration between these different countries henceforth through an exchange programme. ▪ The visits

Objective: Strengthen organic pastoral solidarity and familiarize oneself with the realities so as to provide effective solutions and moral and pastoral support. Actions: Country visits continue to be an indispensable activity in the mission of coordination and organization assigned to BICAM. The following countries have been visited since September 2010: Burundi, Gabon, Senegal and the Gambia. In this regard we would like to plead for greater collaboration and availability on the part of our interlocutors and Coordinators. Indeed, this kind of mission requires their involvement and their accord which unfortunately are denied us because of a certain lack of interest on their part. From 2014 onward, BICAM intends to devote itself more to this component of its mission. Result: Good level of welcome, joy and openness for the countries visited. Some new programmes have been considered with the concurrence and the expertise of BICAM. 2.2. OFFICE BASED ACTIVITIES

Objective: Carry out administrative tasks, consultation and collaboration with our network and with sister organisations. ▪ Correspondence

Since the ICT revolution BICAM has availed itself of the opportunity to move closer to its public (interactions with the regions, the Coordinators, the leaders, the partners, the various groups and all categories of the faithful). 202 | P a g e

Henceforth, correspondence is conducted by traditional means through the Post Office and also electronically, through email. A website has been organized to provide information in real time and to meet the various demands and expectations. Since 2003 and at the request of Coordinators and leaders of the Biblical Apostolate in Africa, our directory has been published containing all addresses and contacts of our collaborators in Africa: National Episcopal Conferences, Bishops in charge, Regional, National and Diocesan Coordinators. The frequency of publication is every two years. The last edition appeared in 2011 and we intend publishing the next one at the end of this year. ▪ Consultations and orientations

This is one of the principal missions assigned to BICAM in the definition of its new functions. In addition to making available the documents requested, BICAM has been made the official partner with some institutions for the leadership, brain storming and management of projects in Africa. It has been charged, to this end, with training, providing its expertise and having a say on the value of some projects during consultations. A greater collaboration has thus been recommended between the different institutions of leadership and BICAM with a view to planning regional seminars and finalizing the various future projects. ▪ Publication of BICAM periodicals

BICAM has presently succeeded, thanks to the contribution of all and sundry, in keeping to the deadlines for its periodicals, namely: BICAM Newsletter (quarterly), the Biblical Pastoral Bulletin (B.P.B.), a biannual, the Directory, every two years and the Minutes of Continental Seminars which will henceforth be held every 3 years. Between 2010 and 2013, this commitment was fully honoured, as follows: BICAM Newsletter (12 nºs), Biblical Pastoral Bulletin (7 nºs), Directory (1 nº Dec. 2011), and the Minutes of Continental Seminars (1 nº Dec. 2011). 4. REPRESENTATIONS WITH SISTER ORGANISATIONS 4.1. The Catholic Biblical Federation from 2010 to 2013 4.1.1. Level of collaboration 203 | P a g e

In normal times, the relations between BICAM and FBC have always been robust and gratifying. This could be substantiated by the flow of information and services between the BICAM Office and the Federation Secretariat. We are keen to express our appreciation to Mr. Thomas OSBORNE, Acting SG for the friendly relations and the brotherly collaboration which he has so far maintained with BICAM. 4.1.2. The Federation’s internal crisis Following the crisis of September 2008, the path to a true consensus has been maintained through an elective extraordinary plenary assembly held in March 2011. In addition to an interim period and the review of the Federation’s statutes, an elective plenary assembly has been scheduled for 2014. 4.2. LITURGICAL EPISCOPAL ASSOCIATION FOR FRANCOPHONE COUNTRIES – AELF BICAM strengthened its relations with AELF as part of the project of a Liturgical Bible for Francophone Africa. To refresh our memories, it was at the request of an Episcopal Conference and with the favourable opinion of the Standing Committee, that BICAM took steps towards the edition a Liturgical Bible with a view to harmonizing the source for the reception of the Word of God by our Christians, especially the catechumens. In this way the text of the Word of God proclaimed in liturgy shall be the same as that of the Word of God explained in catechism, for reading and meditation at home, etc. In the wake of these negotiations, Father Moïse ADEKAMBI and myself paid in May 2012, a working visit to Paris for discussions with the directors of some publishing houses. We reached an agreement in principle for an effective collaboration and for the publication of a low cost African edition of the New Liturgical Bible. A Memorandum of Understanding was ratified by the Committee pending the signing of a proper Contract 4.3. UNITED BIBLE SOCIETIES – UBS Africa Region In the wake of a consultation meeting in 2010, initiated by the Africa Region of the United Bible Societies with the aim of finding avenues of

204 | P a g e collaborating with the Catholic Church in French speaking Africa so as to serve it better, no official action was taken in the sense of translating the project into reality. The SECAM Standing Committee was informed of the delays caused mainly by the statutory changes in the Regional Bureau. BICAM therefore initiated action for a working meeting in December 2012 in Accra. For the follow up and implementation, Mr.Maxime BAKIONO was appointed by UBS to provide responses to BICAM’s questions. 4.4. AFRICA TASK FORCE (ATF) (MISSIO Aachen; MISSIO München and Church in Need) The working relationships with ATF are the best ever. After a familiarisation tour which we initiated in May 2012 and in January 2013, we were reassured of their support. Indeed they funded all our projects for the year 2013. As a further encouraging sign, everything is proceeding in a cordial manner keeping always in mind the true realities of Africa. May all benefactors rest assured of our prayers and the expression of our profound gratitude. 4.5. PAN AFRICAN CATHOLIC EXEGETS (PACE) BICAM has always benefitted from the high expertise of PACE. The majority of the conclusions of the deliberations of PACE helped in the strategic and pastoral development of BICAM programmes. This is the moment to advocate for a closer cooperation and greater frequency in pastoral action, communion and collaboration with a view to building up a single Church in Africa. This is also the moment to suggest the establishment of a vast network or directory of African Bible scholars still in training or already in activity for a better management of these immense resources. 5. MANAGEMENT OF HUMAN AND MATERIAL RESOURCES 5.1. In the office We have taken note of the letter of resignation of our Secretary on the grounds of considering a better future elsewhere after five (05) years of competent and loyal service. 5.2. In the Regions and Countries The availability of committed Coordinators and the financial resources placed at their disposal continue to be a source of major concern. 205 | P a g e

As the Synod designated the Bishops as the principal drivers of the dynamics of Evangelisation, their various initiatives can only be deployed through the intermediary of Coordinators and Biblical leaders. It is therefore important to consider this apostolate as a force for suggestions and action indispensable for the series of pastoral activities in a particular church. For the past three years, BICAM has made itself available for a dialogue in the search for solutions with the Episcopal Conferences and the Coordinators who had requested for it. In effect the Biblical Apostolate is one of the numerous areas which need a comparative financial independence to achieve their goals and produce sustainable fruits. In Africa its life still depends unfortunately on focused assistance which has been drying up continually. Is it not time to look to the future? 6. PROSPECTS BICAM is contemplating both the continuation of its efforts for the accomplishment of its ordinary missions and also the long term future. 6.1. Improve the collaboration network with the national and regional coordinators. As a continental organ BICAM has used a strategic approach which will improve the network of regional and national coordinators. Our aim is to have a better use of contextual information and central office of BICAM. Therefore we are advocating to the national, regional Episcopal conferences should give one coordinator to be in charge of Biblical apostolate and this will be continued in all areas where they are not yet appointed. With this improvement intended to make to facilitate the exchange of this experience of responsibility, at least it will give us a global and specific solution to pastoral challenges such as translation, editions, distributions, and providing materials. 6.2 Improve the potential of African Exegetes and Biblicists The formation and promotion of African exegetes and Biblicists were to provide an African theological reflection and to bring the mystery of faith in the comprehension of all the people of Africa. This mission has remained in religious training centres and major Seminaries; unfortunately, this teaching 206 | P a g e has remained in these institutions. Their teaching and publications are still very intellectual for they lay people. Nowadays we have many exegetes and Biblicists who have received training, BICAM want to make a link between conferences and find a solution of the lack of bible teachers, which is recurrent in many regions. BICAM intends also to make the exchange of knowledge available by promoting and publishing by setting down a publication or periodical on which they can publish their reflections. 6.3 Promote an institution of biblical formation of lay people In the last ten years there has been a rapid growth of sects and evangelicals. In their celebrations they are giving a lot of space for the teaching and preaching of the bible. Therefore many Catholics are living the Church to join them. Emeritus Pope Benedict VI has proposed the biblical formation of the lay people as a solution of this great invasion (VD No.) According to this proposal BICAM intend to promote the seminars and initiation sessions with the sustenance of regional teams/formatters and exegetes Priests. We will set up annual formation in biblical apostolate in our continent through the creation of national and Regional pastoral biblical centres. 7. IN CONCLUSION The status of organisation and leadership of Biblical pastoral activity in Africa is satisfactory for various reasons: ❖ Number and devotion of Coordinators

There is the need to acknowledge that the large number of Regional and National Coordinators was decided upon as far back as 2010. To the credit of this growth must be added the devotion of these Coordinators without which the Director of BICAM can do nothing in the countries and regions. The composition of teams, invitations, the organisation and holding of seminars are, for example, the results of their actions. ❖ Building the capacities of Coordinators and strengthening BICAM 207 | P a g e

The priority determined by the 2010 and 2011 action programme and dealing with building the capacities of Coordinators and strengthening BICAM completed its first phase and received the approval of the Standing Committee of February 2013 on the « modus operandi ». The logic of this action is as follows: in order to ensure that BICAM is strong and effective, all Coordinators need to be equipped in many respects, including those of knowledge and know—how. One of the consequences of this action is the strict application of the principle of subsidiarity. In the long term, the Director of BICAM will only need to see to the activities of coordination, leaving the organisation of seminars and other activities of leadership and promotion to the Regional and National Coordinators. In sum, some kind of division of labour between the Continental, Regional and National levels of the Church in Africa. The action partners identified for a satisfactory completion of this project which is in effect a new « modus operandi » by BICAM are: the funding institutions, the Episcopal Conferences, BICAM itself and the Coordinators who carry the greatest responsibility. «In effect it will all depend on their devotion to work and their capacity to network, with a sense of belonging and of « organic pastoral solidarity». ❖ Grounds for hope and belief in the Biblical Apostolate

Biblical Vocation in Africa holds very high hopes. The Post Synod Apostolic Exhortation Verbum Domini opened the way for a new pastoral commitment to the Word of God which binds all Christians. This pastoral vocation represents an avenue for effective combat against blind imitation and the sects. Everyone can henceforth quench his thirst at the source. Thanks to the dynamism and the ingenuity of Coordinators, there is greater systematisation and more avenues are being opened for approaching the Word of God: Lectio divina, a biblical course in catechism, bible sharing, bible conferences, round tables, radio broadcasts, special Bible days, weeks or months, play acting, dramatization ... The other possibility resides in the will to involve the faithful laity either in church groups or in families. This enthusiasm finds additional effectiveness through biblical courses and sessions which are organised by religious communities in some parts of the Continent: the experience of 40 day 208 | P a g e sessions with the SVD in GHANA for West Africa, of the Catholic Bible Foundation in South Africa (Johannesburg and Durban) and the African Christian Youth of Tunisia (JCAT) in Tunisia. The family has always served as the first church unit.

8. ACKNOWLEDGEMENTS Eminences, Excellencies, Very Reverend Fathers, Allow me to conclude my address by expressing to you my profound gratitude for having accepted to place my modest person in the service of the continental Church. I hope I can continue to count on your good will, your advice and your directions. May the abundant kindness of your blessings cover us and especially the group of Coordinators who are working behind the scenes at the regional, national and diocesan levels.

Rev. Fr. Yves-Lucien EVAGA NDJANA Director of BICAM

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Note on the Structure to be organised within SECAM for the tasks on « FAITH – CULTURE-DEVELOPMENT »

Preamble • The Second Vatican Council was one of those great moments when the children of the Church in Africa, lay and clerical, put their energy into focusing attention on specifically African matters during that ecclesial meeting. • Today again, fifty years after the Council, the Church in Africa feels the need to become a subject able to act in the public sphere for the sake of the development of the sons and daughters of the Continent, by promoting African culture in light of its faith in Jesus Christ. • This awareness arises also with the new hope which sprang up in the second special assembly for Africa of the Synod of Bishops, where in place of all the bad news which continually comes out of Africa, the good news that Africa hosts with its cultural values and resources raised its head, to be a spiritual lung for all of humanity. • In committing itself to Christ (Africae munus), Africa can not only pick up its bed and walk, but also promote for the advantage of all humanity a new vision of man and of the cosmos which integrates African wisdom and Biblical wisdom. Indeed, given the cultural and ecological crises under the excessive globalisation, Africa can contribute to the invention of a new model of development which protects creation for future generations. • At a first meeting held at Abidjan from 27 September to 1 October 2010, under the auspices of the Congregation for the Evangelisation of Peoples and the Pontifical Council for Culture some thirty participants (pastors, theologians, men and women of culture) from different regions of Africa, came together and expressed the need to create for the Church in Africa a Forum to look at “Culture and Development”. Subsequently, a pilot

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Committee appeared whose President submitted a first draft of a project of a Forum to the Permanent Committee of SECAM (Accra, October 2010). This received approval. The Pilot Committee elected at Abidjan received the official mission to think through and lead all those activities and projects which would lead to the creation of the Forum. This Committee will work together with the Department for Evangelisation. • At the request of the Congregation for the Evangelisation of Peoples, the denomination of the Forum was changed to Forum « Faith, Culture, Development ». • On 9 and 10 February 2011, the pilot Committee met at Cotonou to define the main lines of action of its plan and to elaborate the proposition to submit to the Permanent Committee of SECAM which met in Dakar at the end of February. Thus the project of the meeting at Dar-es-Salaam was approved

with a view to the constitution of an ecclesial Subject on which the Forum would be built. This workshop will bring together the members of the Permanent Committee of SECAM, the representatives of the regions of different ecclesial institutions and resource persons. • At Dar es Salaam (20-24 November 2012) the delegates in view of the constitution of the ecclesial Subject as a bearer of the Forum greeted the Project as a kairos. They approved the establishment of a permanent organ at the heart of the secretariat of SECAM for this purpose. The members of the Permanent Committee of SECAM asked that the pilot Committee of the Forum be enlarged to cover all regions and become a provisory executive Committee with a precise mission. • The Mission of the Provisory Executive Committee: - Elaborate the portfolio of tasks for the organ being created - Make a draft of the statutes - Conceive a draft action plan - Put in place a communication strategy These drafts must be ready for the 1st of February so that they can be submitted to the Permanent Committee of SECAM which 211 | P a g e

will transmit them in turn to the Plenary Assembly of SECAM at Kinshasa in July 2013.

1. Why is an organ that looks at culture necessary? SECAM implements the ecclesiology of Vatican II in its progressive structure, and so has two major departments for her mission: Evangelization, and Justice and Peace (to which Development is attached). Both synodal assemblies on Africa allowed each department to measure up its tasks:

- Evangelization must always be pursued in greater depth so that from a transforming inculturation figures of saints and spiritual leaders emerge from Africa for the whole Church. But it seems increasingly clear that there can be no spiritual leaders without cultural leaders having the lived experience of Christ as Logos, transmitter of meaning. - Commitment to Justice and Peace only produces lasting fruit if it extends its commitment to the development of the whole man and every man: "Blessed are the peacemakers, for they shall be called sons of God," that is, members of the Family of God. Inculturated ecclesiology of the Church-Family of God thus provides the theological place of commitment to development.

This reflection on the mission of the SECAM organs leads to see the cultural factor as a transversal element for the whole mission of the Church in Africa, which thus needs to be thought through in itself and better articulated for Evangelisation and for Justice-Peace-Development.

This is why it seems imperative to create a culture department at the heart of SECAM. But for what specific mission?

2. What concept of culture?

The history of thought and colonial and postcolonial anthropology have developed a variety of meanings to express what culture means. These various definitions have a particular interest of knowledge, that is to say they are based on ideological assumptions, visions of the world and the human person.

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A major objective of the Forum is to clarify this dense field and offer the Church conceptually valid instruments, ordered to its specific mission, that is to cooperate in the redemption of mankind.

In this way, Archaic, folkloric and static concepts of culture on one hand, and Promethean, deist or atheist on the other could be stigmatized and space opened up for elaborations based on theological and biblical anthropology.

3. Strategic perspective

The Department "Culture" at SECAM in thinking about the link between Faith, Culture and Development, will focus on three areas of operation such as: - Forum: by facilitating research and discussions around major themes and exercising a role of vigilance on all the new concepts that are created and distributed internationally. - Agency: accompanying the commitment on the ground at the basic ecclesial structures. - Network: by identifying all those initiatives that are carriers, putting them together in synergy for an organic and sustainable action of the Church in the heart of the City.

4. Purposes

The Department "Culture" will help to strengthen the awareness of what "being Church" means. It should be a place of ever more intense awareness of the Ecclesial African Subject and putting into effect its task in this the "patristic age" of the Church in Africa.

The Department "Culture" will also help the African ecclesial subject better immerse itself in its mission to lift man up: “Arise, take up thy bed and walk!” (Africae Munus). It will be a service of the Church for the proclamation of the Gospel of salvation that humanizes man and leads him to take control of his destiny.

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Another purpose of the Department "Culture" is: Allow the Church in Africa to contribute to the promotion of development in accordance with God's Plan, that is to say a development that is responsible, caring and full (cf. Populorum Progressio and Caritas in Veritate).

5. Mission

The Department "Culture" is a space where the followers of Christ can discuss, develop and propose visions, strategies and plans to the Church and to all African forces in order to save African man completely and thus renew African society.

The Department "Culture" is the organ of internal dialogue of the Church in Africa. It will be a place for linking the ecclesial subject SECAM with all organizations carrying that same concern: "What culture for what development?”

The Department "Culture" is also the organ of dialogue of the African Church with men of culture, of science, and of State on religious, cultural, political, social, ethical and economic questions with their interconnections.

Through its forums, the Department "Culture" will bring together all those who, by their knowledge, expertise and know-how, their place and activity, are levers for the rooting of the faith in culture, and for civil, economic and social progress of the African masses.

The Department "Culture" will work as a permanent observatory of new questions arising in culture for the development of Africa. It is the place of wilful stimulation of events that become culture, or of transition of history into culture, of creating events / culture, of highlighting the historical formations whose dialectical nature leads to long-term compromises, which is what we call culture.

The Department "Culture" will give prominence to women, youth and emerging social forces, as well as to the elderly, figures of African wisdom, and to the disabled and other living icons of the wisdom of the Cross. It will

214 | P a g e have at heart the promotion of initiatives, according to God's plan, which makes them more aware of their vocation and mission for full development of Africa.

6. Proposed structure

Department "Culture" being an organ of SECAM, will have a Secretariat at headquarters with a Director in charge of the animation. It has an Executive Committee which will have regular meetings. Networking, it will have correspondents in each region of SECAM

7. Network members

Members of the network will be people who, through their knowledge, expertise and know-how, are the levers for the promotion of faith and culture as source of development according to the plan of God.

All regions in the SECAM system are to be represented in the network.

Among the members of this network, the Standing Committee of SECAM will select the members of the Executive Committee and the Plenary Assembly of SECAM will appoint the Executive Director.

8. Connection with the Pontifical Council for Culture and the Holy See

Thanks to the genesis of the project, the Department "Culture" is necessarily connected to the Pontifical Council for Culture. As an organ of SECAM, it is related to all the Roman Dicasteries with which SECAM works, especially the Congregation for the Evangelization of Peoples. The Department will raise awareness concerning the topic of interculturality and its putting into place in the mission of the Church.

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9. Mission with NGOs and International Organizations (IOs)

The Department "culture" will dialogue with NGOs and IOs of culture and development. It is the organ of dialogue and collaboration between these organizations and SECAM. It will have to offer permanent observers of the Church at regional and continental bodies such as the African Union, action plans and position papers. By its office and in connection with the Holy See, the Forum will work with ambassadors to the Holy See for a better awareness of policy makers on the importance of culture for development in Africa.

10. Action Plan The Department "Culture", in relation to its strategic perspective, will work on the basis of a three-year action plan which will be evaluated before each plenary meeting of SECAM. Annual assessments will be made to the Standing Committee of SECAM.

11. Means of action While it is true that the human person is the first resource for development, it also requires financial resources to work. The vision of development promoted by the Department 'culture' requests, then, a substantial local contribution in financing actions in the framework of its mission. As such, a foundation will be set up to support the department. The establishment of this foundation will begin with African personalities who believe in the importance of cultural promotion for development. It will also solicit Africans in the Diaspora. Fundraising could be organized in the regions for this purpose or an annual collection to sustain this work instituted.

Signed at Dar-es-Salaam, November 23, 2012 Participants of the workshop Faith-Culture-Development

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REPORT OF THE DEPARTMENT OF JUSTICE, PEACE AND DEVELOPMENT 16th PLENARY ASSEMBLY OF SECAM

JULY 2013 Kinshasa, DEMOCRATIC REPUBLIC OF CONGO

1.0 INTRODUCTION Since the last Plenary Assembly of SECAM in 2010 in Accra, GHANA, the Department of Peace, Justice and Development has contributed to the realization of SECAM’s original mission of promoting unity, collaboration and networking to develop a Catholic thinking as well as a Christian practice in Africa’s developmental agenda. Through its project, the department has become one of SECAM’s advocacy and lobbying structure for championing the needs of the poor and marginalized in Africa with specific reference to the . Below are some of the key activities done by the department and impacts/results achieved during the course of this reporting period. 2.0 ACTIVITIES AND IMPACTS ACHIEVED BY THE DEPARTMENT The results or impacts achieved by the department of Justice, Peace and Development are based on the experiences from the stakeholders after the implementation of the department’s project activities. All are based on the set objectives of the activities of the department.

2.1 Enhancing the efficiency and development profile of SECAM and more specifically of its Justice, Peace and Development Department. The Department of Justice, Peace and Development officially launched a Pastoral Letter titled ‘Governance, Common Good and Democratic Transitions in Africa’, in line with the message of the Post-Synodal Exhortation Africae Munus. It was officially launched by His Eminence Polycarp Cardinal PENGO, the President of SECAM, on 15 February 2013.

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This was done during the Standing Committee of SECAM meeting held in Accra, GHANA. The Pastoral Letter points out that the Church in Africa cannot be indifferent and isolated in the face of our present socio-political and economic challenges that have become a major concern in Africa. In the spirit of peace and justice, it notes that common good, respect of people’s rights, and the promotion of good governance are the essential elements of the Gospel message. To achieve this objective, the Department of Justice, Peace and Development has printed 5 000 copies of brochures and flyers. These have helped our stakeholders to know more about the department and more so about the project. They are being distributed to different participants at each meeting held by the department. They are valuable because they are helping in raising the public’s awareness about the department and the project, particularly in sending across our main message of Peace, Reconciliation and Justice. They have also been helpful in providing responses and feedback to our stakeholders. After a thorough analysis of the websites of SECAM as well as the one for the department, it was agreed that for the visibility of SECAM and the achievements made through the Good governance project, the two websites need to be restructured or upgraded. A task force composed of representatives of the project staff, in collaboration with the Director of Communications of SECAM, has already met with an expert who has managed to successfully set up the website. On 14 February 2013 the SECAM Standing Committee approved the draft SECAM Training Manual on HIV/AIDS. It will be used in all Conferences in Africa. The Training Manual will enable the project to disseminate information on the response of the Catholic Church as a teacher, servant and Pastor on HIV/AIDS issues. The training manual provides information on scientific findings, epidemiological trends, social and emotional impact, pastoral/spiritual needs and response, and planning and implementation of programmes. From October 2011 up to December 2012 the department together with SECAM Secretariat started a renewal process to improve the Secretariat’s 218 | P a g e effectiveness by coming up with a SECAM Strategic Plan. The Secretariat and its departments resolved to reflect on their structures and processes in recognition of their performance, for a period of three years i.e. 2013 to 2015. SECAM Secretariat acknowledges its considerable internal capacity, which can be improved and better focused and also guided to enhance greater professional performance and relationships. This Strategic Plan therefore emerges from (and also contributes to) a process of making the Secretariat work better in terms of programmes, operating structures, systems and linkages on one hand and capacities both internal and in relation to external liaison on the other. Also during this reporting period the department has played an important role in crafting of the SECAM Strategic Plan. The Strategic Plan is guided by SECAM’s analysis of its context. The analysis formed the basis for clarifying the agenda for the process and the focal points of the Strategic Plan. Additionally, the framework is guided by an honest reflection on the historical and present circumstances of SECAM. 2.2 Creating awareness among regional Pan-African and important international bodies about SECAM’s vision and work in the areas of Justice, Peace and Development The project staff continued to find ways to seek for an observer status for SECAM at AU. In this process we initiated an Advocacy and Pastoral Solidarity of SECAM delegation to the African Union President Dr. Thomas Yayi BONI, on 10 May 2012, in collaboration with the Bishops Conference of Benin. Taking into consideration the immense contribution that the Church has been playing for the development of Africa in terms of education, agriculture, health and in other socio economic and political spheres, the chairman saw no reason why such a legitimate request will not be given a positive response. After all, the Church and State are playing complementary roles in the integral development of the people of Africa. On 23 May 2013, Mr. Firmin ADJAHOSSOU, Rev. Fr. Hagos HAYISH (Secretary General of the Assembly of the Catholic Bishops Conference of Ethiopia and Eritrea (ACBEE) and Most Rev Berhaneyesus SOURAPHIEL (Archbishop of Archdiocese of Addis Ababa, met the Political Affairs Commissioner in Addis Ababa, ETHIOPIA. The meeting was very successful.

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The same impact was made when SECAM participated at the People’s Summit Nations and Conference on Sustainable Development (UNCSD), popularly known as Rio+20, which was held in Rio de Janeiro, BRAZIL from 22to 24 June 2012. The press statement by the Most Rev.Bishop Paul BEMILE, during the Rio+20 Summit, on the position of the Church in Africa, was well received by the whole Church fraternity both in Brazil and the whole world. It was covered live on radio and television by many Catholic news agencies, including the Vatican Press. The statement clearly spelt out the Church’s vision and work in the area of natural resources and climate change. To further strengthen the voice of the Church in Africa in the area of climate change and natural resources, SECAM’s position was also included in the CIDSE position paper titled ‘Time to rethink and regain control over the future of the human family”. In this paper the Church and civil society leaders called on governments to focus on the poor and plot a new path to a just and sustainable world at the Rio+20 talks.

A biennial Policy Forum Meeting was held from 03 March to 08 March 2013 in Accra, GHANA, came out with a Position Paper titled: “A Partnership for the Common Good - Putting values at the heart of the post-2015 Framework”. The paper was presented to Her Excellency Johnson Sirleaf, President of LIBERIA, as co-chair of the High-Level Panel of Eminent Persons on the Post-2015 Development Agenda. The paper clearly spelt the Church’s vision for Post 2015 Framework. It envisions a post 2015 era where Values, Faith, Morality and the Dignity of the Human Person, especially the poor and marginalized, take center stage in the development processes. The paper shows that the Church believes that development means more than material wellbeing; it is about the development of the entire human person and not only the material dimensions.

2.3 Creating networks that link SECAM’s work in the fields of Development and Justice, with regional and international institutions

This objective was achieved at the Rio+20 UN Conference, when SECAM, in collaboration with other 16 Organizations that compose CIDSE (The International Alliance of Catholic Development Agencies), was able to advocate and lobby for a sustainable development in favor of the poor during 220 | P a g e the Rio negotiations, as well as beyond the official conference outcomes. The messages and policy changes presented over there were supported and based on our experiences and work, and demonstrated the momentum for people’s alternatives.

In response to the outcome document of Rio+20 UN Summit titled ‘The Future We Want’, SECAM together with CIDSE members felt that the documentfailed to address what the world urgently needs for a more sustainable and just future.While the poorest and most vulnerable people will pay first, the future for all human beings and the planet looks grim because of the lack of resolve of our political leaders.

Africa Working Group on Migration jointly organized with International Catholic Migration Commission (ICMC) a meeting on migration in Accra, GHANA from 6 to 9 September 2012. Participants were reminded of the SECAM action plan on migration and on the outcome of the SECAM-CCEE seminar on migration and indicated how much all of these conclusions converged on the same major issues such as: ▪ Studying the migration phenomenon in the light of Social Teachings; ▪ Getting involved and organized (by increasing collaboration, appointing competent people, establishing monitoring structures, creating an advisory group, focal points and capacity building) and ▪ Generating greater awareness(through advocacy, prophetic role, voice of the Church in Africa, representation at the African Union etc).

The objective was also achieved by SECAM’s participation in the Civil Society Organisation Consultation ahead of the Third High Level Meeting of the UN Eminent Personalities on the post-MDGs process in Monrovia, LIBERIA in January 2013. Participants were able to articulate and agree on key pillars of economic transformation, highlighting national building blocks for sustained wealth for all.

Also they created a specific platform for excluded and marginalized groups to voice their perspectives, especially youth and children; the disabled and aged; women; and small businesses, traders, and trade unions. They

221 | P a g e managed to engage with African CSOs, with a particular view to deliberate on an emerging African Narrative that will inform the African Consensus position.

2.4 Promoting Catholic Social Teaching (CST) in Africa Participants (including the Project staff) to the Regional Seminar organized by the Pontifical Council for Justice and Peace held in Cotonou, Benin, from 6 to 10 March 2012 and another held at Centre d’Accueil Caritas Congo, Kinshasa, Democratic Republic of Congo (DRC), from 9 to 13 September 2012 managed to call on all in the continent, to ensure the implementation of the Social Doctrine of the Church (SDC) or Catholic Social Teaching (CSTs) in daily public life, to ensure integral human development and the responsible management of creation.

The seminars showed how social realities are transformed with the power of the Gospel. The ‘Good News’ of salvation. Love, justice and peace is not readily received in today’s world, devastated as it is by wars, poverty and injustices. For this reason the seminars encouraged the participants to have faith that saves, hope that enlightens and charity that loves.

This objective was achieved during the dissemination of the SECAM Pastoral Letter on Governance, Common Good and Democratic Transitions which was officially launched in GHANA, Accra on 13 February 2013 with the participation of SECAM Standing Commitee Memebrs and the Diplomatic Corps and Representative of International Organisations based in GHANA. Also the adoption by SECAM Standing Committee of SECAM Training Manual on HIV/AIDS as requested by the Synod Fathers in the post Synodal-Apostolic Exhortation: Africae Munus, in GHANA, Accra in February 2013. The production and dissemination of the SECAM Position Paper and Policy Paper on development in the context of the post-MDGs as key outcomes of the first edition of SECAM Policy Forum held in GHANA, Accra in March 2013, helped in promoting the CST.

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2.5 Providing suitable tools to Church institutions in Africa for their advocacy work in the interest of the poor

The Southern Africa Network against Children Abuse and Trafficking (SANTAC) training workshop held from May 14 to 17, 2012 in Mumemo, MOZAMBIQUE, empowered the Church leaders to act quickly against violence, exploitation and human trafficking in Southern Africa. They were also equipped with necessary information on building a shared understanding of human trafficking by clearly distinguishing labour migration, smuggling and human trafficking. The Church leaders were able to identify the legal framework, scope, nature, socio-cultural, political and economic impact of human trafficking.

The Regional workshop of the Commissions of Justice and Peace, held in Libreville, GABON, from May 02 to 04 2012 on Africae Munus dissemination and strategies to advocate for extractive industries, managed to engage the Commissions of Justice and Peace into advocacy, together with the coalitions of ‘Publish What You Pay’ and the ITIE within the countries of the ACERAC region, so that through them the Church can play a more visible prophetic key role. Also the Coordinators of Justice and Peace Commissions were able to get better knowledge of the Post-Synodal Exhortation: Africae Munus and the major recommendations of SECAM Post-Synodal Consultation held in November 2012 in BENIN and adopt the consequent action plan for the dissemination of the Synod outcomes in the ACERAC Region.

Also during this reporting phase, the youth through the Pan-African Coordination of the International Young Catholics Students (IYCS) in Abidjan, COTE D’IVOIRE from 22 to 28 July 2012, undertook activities concerned with the issues of good governance, reconciliation, justice and peace in Africa to fulfil the aims and objectives of the project on such aspects as human rights, Catholic Social Teaching and sensitization of journalists.

Of major significance was the adoption by the SECAM Standing Committee of the SECAM Pastoral Training Manual on HIV and AIDS, for use by the Church in Africa. The training manual will provide information on scientific findings, epidemiological trends, social and emotional impact,

223 | P a g e pastoral/spiritual needs and response, and planning and implementation of programmes.

As a direct result of the awareness raising, justice and peace groups in dioceses and parishes in most of the Episcopal Conferences have begun to engage in action to promote environmental consciousness in their local areas. The intensive engagement in organising the road-shows especially has shown new levels of commitment and of the capacity of the local J&P groups to engage constructively with local government e.g. SACBC.

The review of SECAM Migration Working Group helped many Bishops Conferences in developing their National Advocacy Programme on fighting against human trafficking. This has been done by the Bishops Conferences of Ethiopia and IMBISA Secretariat.

The material developed for the participation of SECAM delegation to the RIO+20 UN Summit in June 2012 has also been used by some National and Regional Bishops Conferences in Africa. This has been used as part of their advocacy materials to support their advocacy work on natural resources transparency and food security in the interest of the poor. This is evident such countries as DR Congo, Kenya, Madagascar, Congo Brazzaville, Gabon, Ghana, Angola, Mali, Burkina Faso, Malawi, Ethiopia and Niger.

The Policy Forum was an opportunity for the Church to assess what we have gone through during our collective history and to draw an assessment of the period. It was noted that the capitalist economic system has been imposing its individualistic model of behaviour, marginalizing the collective schemes of our ancestral societies, exploiting the peoples and plundering the natural and mining resources of the continent, denying our populations their social rights and vandalizing their natural environment, without any logic but the accumulation of profits by and for a dominant social minority in the North as on the continent.

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2.6 Creating awareness of the Basic Needs Basket (BNB) concept as an advocacy tool in Africa and to mobilise Church institutions to use the BNB in their efforts to improve social conditions of the most vulnerable population groups

During SECAM Policy Forum in GHANA, Accra, the BNB initiative was reviewed and a consultation review workshop was planned to be held in CONGO BRAZZAVILLE OR EGYPT in September 2013. Also a questionnaire has been developed and was send to all the National and Regional Conferences, to collect information and best practices on the implementation of the BNB initiative and specially how it has contributed in mitigating the roots causes of poverty with our communities across Africa. A booklet on the best practices on the BNB will be published and disseminated within all the key stakeholders of the Church in Africa this will be effective in the dissemination of all important information on BNB.

The BNB is one of the contributions of the Church in the process of defining the Sustainable Development Goals and is being an opportunity to engage some of the Church Institutions and Catholic Universities who are keen on social and development issues. So, its impact is seen directly at grassroots some governments like in Mozambique stopped to increase the price of food after the manifestation of Maputo population in 2011.

2.7 Initiating reflective process on the decisions of the Second Special Assembly for Africa of the Synod of Bishops held in October 2009 so as to bear on the work of Justice and Peace Commissions

The Regional Secretaries General meeting held from 14 to 19 March 2012 in Antananarivo, MADAGASCAR, managed to help the Regional Secretaries General to liaise with the Coordinators of Justice and Peace to take a key role in the dissemination and implementation of the outcomes of the Second Special Assembly for Africa of the Synod of Bishops. The Regional Coordinators of Justice and Peace meeting held in Luanda, Angola managed to bring a common understanding on their key role and contribution in the dissemination and implementation of the outcomes of the Second Special Assembly for Africa of the Synod of Bishops.

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The meeting held in Mombasa, KENYA from 22 to 26 July 2012 with the Union of Catholic Journalists of Africa showed that the project has a major role to play in the dissemination and implementation of the Synod outcomes. The presentation done by Fr. MAULANO was an important step undertaken by the project to reach out to all the important stakeholders, who will help in disseminating and implementing the message and outcomes of the Synod in promoting reconciliation, justice and peace in the continent.

It has been proposed during the first edition of SECAM Policy Forum to undertake a survey on the impact of the dissemination and the implementation of the Post-Synodal Apostolic Exhortation Africae Munus two years after. This should be done in preparation of the next Pan African Congress on Justice, Peace and Reconciliation in Africa. 3.0 CONCLUSION

From the activities carried out in Second Phase, it shows that the stakeholders are very keen on carrying with Justice, Peace and Development programmes in their different constituencies. In particular, the Policy Forum opened doors for a clear future operational strategy for all the SECAM Working Groups and other stakeholders. It managed to position or re- position the Catholic Church in Africa in a proactive and constructive engagement of the public sphere, sponsoring public policies and programmes that promote Integral Human Development across the African continent. This is in perfect harmony with the Church’s fundamental option for the poor. This shows the re-awakening of the Church’s engagement in the public sphere, in the light of the two Post-Synodal Apostolic Exhortations, namely Ecclesia in Africa and Africae Munus, without forgetting other documents constituting the rich and the Catholic Social Teaching. The department would want to ensure that in future, priority need to be given to the voices of the poorest and that they are heard and to inform the decisions of the High Level Panel that we have a single process going forward through the merger of the SDG and post-2015 tracks.

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REPORT OF THE COMMUNICATIONS OFFICE OF THE SYMPOSIU M OF EPISCOPAL CONFERENCES OF AFRICA AND MADAGASCAR (SECAM) FOR THE 16th PLENARY ASSEMBLY OF SECAM IN KINSHASA, DEMOCRATIC REPUBLIC OF CONGO, JULY 8- 15, 2013

“Go proclaim the Good News to people of all nations (Mathew 28:19).

Your Eminences, Your Graces and My Lord Bishops, Partner Agencies, invited Guests and staff of SECAM, may the Peace of the Lord be with you all and best of wishes from the Communications Office of SECAM. 1.0 Introduction During the last Plenary Assembly, this Office presented the general media landscape in Africa with particular reference to situation in the Catholic Church. This time, we would like to focus on what we see as areas that have been given some attention in order to use the media to contribute to the promotion of the theme of this Plenary Assembly. The report gives an overview of the general activities of the Communications Office, projects that are being carried out and those that are yet to be undertaken. 2.0 General Activities i) Publications:

a) What is SECAM? The Communications Officepublished a third edition of What is SECAM? last year. After this Plenary Assembly, it will be updated again since there may be changes in portfolios. b) 2013 Calendar: A 2013 calendar with photos that depict activities of SECAM in the last few years was published. c) SECAM Newsletter: Due to high printing and postage costs, the Office has started an electronic newsletter. It will be available in this form until funds are available for providing hard copies.

d) Directory of the Catholic Church in Africa.

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Societies of the French Bishops’ Conference in 2010, we wish to inform you that there is a delay in getting the second edition out. This is due to the fact that we are still relying on funds from the French Bishops’ Conference and the Propagation of Faith. The responses for the gathering of updated information for the publication of the Second Edition have also been very poor from the dioceses and Episcopal Conferences. According to the approval given to us by the Standing Committee of SECAM, the Directory should be published every three years. We will try as much as possible to get the Directory out before the end of the year. We however appeal to those who have not submitted their updated information to send them to us before the end of August this year- 2013. ii) Press Releases and Selected news items:

Occasionally, the office issues Press Releases on activities of SECAM. News items that are of interest to members of SECAM are compiled and sent out from time to time to bishops, news agencies and to . We are glad that some of the regions have been sending us news items for us to circulate as widely as possible on their behalf. iii) Library, Information and Documentation Centre.

Through the financial support of the Unites States Conference of Catholic Bishops (USCCB), new books have been purchased from the Pauline Publications in Kenya for the Library of SECAM. The Information and Documentation Centre is yet to be reorganised. There are plans for this Centre and the Library to go digital. iv) Training Programmes

a) UCAP Seminar in Mombasa, Kenya.,

One of our priorities is to train Catholic Media professionals on the continent in order to strengthen their capacities in the realm of Social Communications. 228 | P a g e

In view of this, the Communications Office of SECAM collaborated with UCAP (Association of Catholic Journalists in Africa) in holding a Workshop in Mombasa, Kenya from July 22-26, 2012. The workshop had as its theme: The Role of Catholic Media in Promoting Peace-building, Conflict Resolution and Good Governance. The theme of the seminar was related to Africae Munus. From the theme it was found expedient to invite the Director of the Good Governance programme of SECAM, Rev. Fr. Martinho Maulano. He delivered a talk on: The role of SECAM in Promoting Justice, Peace and Reconciliation with Particular reference to the Post-Synodal Apostolic Exhortation- Africae Munus. The Director of Communications of SECAM also gave a talk on the theme of the Workshop and urged the journalists to assist in the dissemination and the implementation of the Post- Synodal Apostolic Exhortation Africae Munus. There was representation from the Pontifical Council for Social Communications and Catholic News Agency of the USA.

The various sessions of the workshop offered an important opportunity for the sharing of experiences regarding the role of the media in preventing conflicts and promoting peace in Africa. The next Workshop will be held in Mali in 2014.

A similar workshop was held a few years back by SECAM and SIGNIS- Africa in Tanzania. SIGIS is the World Association of Catholic Communicators mainly involved in the electronic media while UCIP (International Catholic Union of the Press) is for Print journalists. UCAP is the African chapter of UCIP. 3.0 Activities in collaboration with other Departments of SECAM Secretariat Apart from his day-to-day activities the Director of Communications continues to render service to the other departments of SECAM Secretariat. This involves issuing Press Releases, General information, protocol, network with organisations that fall under its portfolio etc. The main activity areas include the following:

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A) Under the Secretary General’s Office – General SECAM Secretariat

i) SECAM Standing Committee meetings: All the six of them in the last three years. ii) CCEE-SECAM Seminar: Abidjan, Cote d’Ivoire from November 10-14, 2010 on the theme: New Situation of the Ad Gentes Mission- Exchange of Priests and pastoral Agents, Formation and Vocation. iii) Meetings of Secretaries General: This was the National and Regional Secretaries meeting in Kinshasa DRC, March 16-21, 2011 on the theme: The Role of Secretaries General in the implementation of the message and Propositions of the Second Special Assembly of the Synod of Bishops for Africa. iv) Africa & German Bishops’ Meeting in Munich and Berlin, Germany from March 28- April 2, 2011 on the theme: African Migration to Europe. v) SECAMVisit to USCCB: Facilitated a working visit of a delegation of SECAM to the Secretariat of the United States Conference of Catholic Bishops; from May 3-9, 2011. vi) Papal Visit to Benin: This visit from November 17-19, 2011 was for the presentation of the Post Synodal Apostolic Exhortation: Africae Munus to SECAM by Pope (Emeritus) Benedcit XVI. vii) CCEE-SECAM Symposium: in Rome, Italy from February 13-17, 2012. The theme was: Evangelisation Today: Communion and Pastoral Collaboration between Africa and Europe. Man and God: The mission of the Church to Proclaim the presence and love of God. viii) Regional Secretaries General Meeting: This was the Second Plenary Assembly of Regional Secretaries General. It was held in Antananarivo, Madagascar from March 14-19, 2012 ix) Lodwar Diocese, Kenya: The Director of Communications represented the Secretary General of SECAM at a Seminar on Justice and Peace organised by the Diocese of Lodwar, Kenya to mark its silver jubilee. This was from March 18-20, 2013.

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x) Strategic Plan of SECAM Secretariat: Contributing to the drawing up of Strategic Plan for the entire SECAM Secretariat which started last year. xi) Organogram of SECAM SECRETARIAT: Redeveloped the Organogram of SECAM that has been reviewed by a Committee of Canonists who also reviewed the statutes of SECAM for approval at this Assembly. xii) Solar Energy Project at SECAM Secretariat; Worked on a project which the Italian Episcopal Conference (CEI) granted Euros 160,000.00 (one hundred and sixty thousand) for the provision of a Solar Energy equipment at SECAM secretariat.

B) Evangelisation Department

i) Faith, Culture and Development Forum

The Director of Communications served as member of the Steering Committee of the Faith, Culture and Development Forum. He took part in all the preparatory meetings of the Forum and participated in the Workshop that took place in Dar-Es-Salaam, Tanzania from November 20 – 23 2012. ii) World Youth Day Celebrations

SECAM Secretariat for the first time attended the World Youth Day Celebrations that took place in Madrid, Spain from August 18-21, 2011. Rev. Joseph Komakoma, First Deputy Secretary General and responsible for the Evangelisation Department and the Director of Communications were there. The main reasons for the participation of SECAM Secretariat was to study how these celebrations are held and to recommend to you, bishops, the possibility of an African country or countries hosting such an event. The Director of Communications was in Rome from March 28 to April 1, 2012 as part of the African participants who attended the Preparatory meeting for the WYD that would take place in Rio De Janierio, Brazil from July 23-28, 2013. The two of them will be participating in the July 2013 WYD celebration. 231 | P a g e

C) Department of Justice Peace and Development (DJPD)

PCJP Seminar for Africa: The Communications Officer provided media and protocol service during a seminarorganised by the Pontifical Council for Justice and Peace in Accra, Ghana from September 24 -29 2010 on the theme: “Caritas in Veritate: the Social Doctrine of the Church as a Leaven of Integral Development”

Solidarity Visit to South Sudan: SECAM-AMECEA Pastoral and Solidarity Visit to Sudan from November 5-10, 2010 in Rumberk, South Sudan.

African Consultative Meeting on Migration: this took place in Rome, Italy, from November, 15-16, 2010 in collaboration with the International Catholic Migration Commission.

Solidarity Visit to Cote D’ Ivoire: February 17 – 20, 2011 a delegation of SECAM and some African Religious Leaders held talks with the key stakeholders of the Ivoirians political crisis on the need for peace and reconciliation.

Meeting of SECAM’s Advisory Group: on Governance and Effectiveness Development with the theme: ‘‘Governance, Common Good and Democratic Transitions in Africa” in Accra, Ghana from August 13 -16 2011. Africa Working Group on Migration Meeting: jointly organised by DJPD, SECAM and the International Catholic Migration Commission (ICMC) a meeting on migration in Accra, GHANA from 6 to 9 September 2012.

CRS –SECAM Collaboration: Workshop of SECAM Secretariat and the Africa Justice and Peace Working Group of CRS on the role of the Church in promoting peaceful and credible elections in Africa, held in Accra, Ghana from September 12-16, 2011.

Consultation on Africa Munus: The JPDD of SECAM immediately after the presentation of Africae Munus by Pope (Emeritus) Benedict XVI organised a continental Post-Synodal consultation on the Dissemination and 232 | P a g e

Implementation of Africae Munus in Cotonou, Benin from November 20 - 24, 2011.

Courtesy Call on President of the African Union (AU): This call, on May 10, 2012, was to appeal to the President of Benin, Dr. Thomas Yayi Boni, who was then the President of the AU to use his good offices to get SECAM Observer Status at the AU Secretariat in Addis Ababa, Ethiopia. On January 14, 2013 Archbishop Charles G. Palmer-Buckle, the Treasurer of SECAM and the Director of Communications had the opportunity to discuss this matter with an Official of the AU at the Nairobi International Airport. First SECAM Policy Forum: Held in Accra, Ghana from March 3- 8, 2013. This was a Forum on Development in light of the post Synodal Exhortation Africae Munus and in the context of the post –MDGs.

D) The Director of Communications contributed in one way or the other in the preparation of the following Documents: i) SECAM Pastoral Letter: On Governance, Common Good and Democratic Transitions in Africa. This document was officially launched during a meeting of the Standing Commitee at SECAM Secretariat, Accra, Ghana on February 13, 2013. Present were members of the Diplomatic Corps, International Organisations, and representatives of various Catholic and non-Church groups in Ghana. ii) Policy paper on Development Goals titled: “A Partnership for the Common Good - Putting values at the heart of the post-2015 Framework”. This paper was presented by SECAM to the President of Liberia Mrs. Johnson Sirleaf, as co-chair of the High- Level Panel of Eminent Persons on the Post-2015 Development Agenda in March 2013.

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4) On-going Projects a) Redesigned Website of SECAM The Communications Office with financial assistance from the Good Governance project and with the collaboration of the two Programme Officers is working on the website of SECAM. We have redesigned and are updating its contents. It is hoped that when this project is completed, it will serve as a useful source of information on the activities of SECAM Secretariat. Eventually, the website will have a multi-media facility that will provide the opportunity to have video conferencing. Communiqués and other public documents issued by SECAM and regional Episcopal conferences will be posted on the web site. Even though we have not completed the work kindly visit the site and let us have your comments and/or suggestions for improving upon it. The address is: SECAM- SCEAM.ORG b) Catholic News Agency for Africa (CANAA) - Africa has to tell her own story.

After a series of meetings and workshops since 2007, the News Agency project that has been initiated by the Communication Office of SECAM with your approval has now got a Board of Directors (representing almost all the Regional Episcopal Conferences of SECAM). The Board members include: 1) Most Rev. Charles G. Palmer-Buckle- (Representing SECAM. 2) Rev. Fr. Jean-Baptiste Malenge,OMI for ACEAC & ACERAC; 3) Dr. Tom Adaba, RECOWA-CERAO; 4) Prof. Francis Mambo Gatumo, AMECEA; 5) Mrs. Else Strivens, IMBISA and Rev. Bro. Hilaire Aurélien Marie Raharilalao for CEDOI & Madagascar. Resource Persons/Technical members include: Rev. Robert Astorino, Founder of UCAN News, Asia. (He addressed the Standing Committee of SECAM in Accra and in Rome. He prepared the Statutes and other documents pertaining to CANAA);Rev. Fr. Patrick T. Alumuku, of Nigeria; and the Director of Communications, SECAM.

The Pontifical Council for Communications, National and Regional Episcopal Communications Directors and some News Agencies like CISA,

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DIA, Nigeria CBC News Service, Zenit, MISNA and the Catholic News Service (CNS) of the USCCB have all been involved in the preparatory work of CANAA.

A Coordinator, Rev. Fr. Don Bosco Onyalla, has been appointed by the Board to handle the day-to-day work for the takeoff of the project in Nairobi, Kenya.

The News Agency known as Catholic News Agency for Africa (CANAA) would be independent- providing pastoral, socio- political, economic news and other information relevant to Africans and those interested in the affairs of our continent. It would also afford the Church in Africa a common source of information sharing and for better coordination of its evangelization efforts for more pastoral solidarity in the spirit of the Church as Family of God in Africa. We would like to express our sincere thanks and appreciation to the United States Conference of Catholic Bishops (USCCB) for their great financial support in carrying out the project to this level. We have to understand that the success of this project lies in the hands of the Church in Africa. We should resist depending solely on donor funds. We have to try as much as possible to get much of the funding locally for it. For the project to take off, we are requesting for a seed money of US$20,000. (Twenty thousand dollars for the Coordinator to start working on the project while he embarks on a fund-raising programme. 5) Future Activities & Projects The Communications office has outlined the following as major areas of activity, for the next three to five years based on the Strategic Plan of SECAM Secretariat: A) Pan-African Episcopal Committee for Social Communications (CEPACS)

With the merger of the responsibilities of Press Secretary of SECAM and Executive Secretary of CEPACS, there was no clear relation of this merger to the Status and Structure of SECAM. There was also no meeting of 235 | P a g e

CEPACS. When the Director of Communications drew the attention of SECAM to this, he was asked by the Standing Committee to make suggestions for rectifying this problem. We are glad that the suggestions we made on the Organogram of SECAM Secretariat have resulted to the review of the Statutes and Organogram that this august body may consider. This may pave the way for the revival of CEPACS. i) What is CEPACS?

The Pan-African Episcopal Committee for Social Communications, which has the acronym CEPACS, derived from the original French Comité Episcopal Panafricain des Communications Sociales, was established in , Nigeria, at the end of a meeting that took place from November, 28 to December 2, 1973. It was as a result of an initiative taken earlier in 1972 when Rev. Fr. Michael Glynn from the Pontifical Council for Social Communications presented a project for the implementation of the Pastoral Instruction Communio et Progressio.This meeting was to identify regional problems such as information, the Catholic Press, training, co-operation, co- ordination, finance, etc. ii) Fortieth Anniversary of CEPACS: If CEPACS is revived it would celebrate its 40th Anniversary in December 2013. The modalities for this would be worked out. b) Documentary on the History of the Church in Africa. The Director of Communications is in contact with Mr. Mark VonRiedemann of Catholic Radio and Television Network (CRTVN) to make a film or a documentary on the activities of the Catholic Church in Africa. CRTVN is a Catholic Production Unit working under Aid to the Church in Need in Germany. The documentary would be structured along the lines of Ecclesia in AfricaandAfricae Munus. Issues on socio-economic, good governance and democracy, environment etc will be given priority in this documentary. A lot is being done in our various countries in the fields of the integral human development yet little or nothing is put in the limelight or public domain. We hope that the documentary will address this. We could not initiate this project earlier than

236 | P a g e this because we were concentrating on the preparatory work on the Continental News Agency-CANAA. c) Evaluation of CEPACS-Communications Office

Arrangements have been made with the Catholic Media Council (CAMECO) in Aachen, Germany to assist us in working on an evaluation of CEPACS (Communications Office of SECAM). This evaluation will also take into consideration the general Strategic Plan of SECAM Secretariat. We hope that this Plenary Assembly will give approval for this exercise to be carried out. d) The setting up and/or strengthening of Regional Communications offices.

Apart from AMECEA the other regions in Africa do not have full-time Communications Officers. IMBISA and RECOWA-CERAO are making efforts in addressing this matter. Some national offices in the regions are doing well. Efforts are being made to encourage them to hold regional activities. Meanwhile, we have contacted the national and regional communications offices in Africa soliciting their suggestions, support and cooperation for improving our work on the continental level. We plan to visits the regions to encourage them in this and other realms. e) Meeting for Regional Episcopal Chairmen and Coordinators of Communication

This office is planning to hold a meeting for Bishops and Coordinators of Regional Social Communications Offices in Africa in the last quarter of this year. It is our hope that this meeting will afford SECAM the opportunity to get to know these officials and to soliciting their suggestions, support and cooperation for improving Communications at the continental level. This meeting may coincide with the 40th Anniversary celebration of CEPACS in November-December 2013.

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f) Training Formation i) Training or formation in Social Communications on the regional and continental levels of pastoral agents. We hope to do this in collaboration with our media Partners within and outside Africa e. g PCSC, Catholic Media Council (CAMECO), SIGNIS and CANAA. ii) Seminarians and Religious in Training: It is emphasised time and again that seminaries and Religious formation Centres include the teaching of Social Communications in their curricula. A 1986 Guide of the Congregation of Education: Guide to the Training of future Priests concerning the Instruments of Social Communications gives details on this need. It will be appreciated if you, bishops, could kindly do something in response to the call made in this Guide in all major seminaries in Africa. Where this cannot be done immediately, it would be good if short courses or seminars are arranged for priests on the continent. iii) Inventory: The Catholic Church in Africa has certainly over the years sponsored the training of personnel—clergy, religious and lay people—in different fields of the communication media in Africa, Europe, Canada and the US. Would it not be useful to know those who have been trained, in what, and to what level? Are they working in the communication apostolate? In Church owned media or outside? Such an inventory could be made by national and regional social communications office for each country and the results forwarded to us at SECAM Secretariat. 6. International Matters a) Radio and Television – An Appeal from EWTN

Last year, this Office received information from the representative of Eternal Word Television (EWTN) in Africa, Mr. George Wimkar that Multichoice was about to remove EWTN from their bouquet of channels which would have affected some countries with large Christian and Catholic populations in Africa. Strong appeals were therefore sent by some bishops in Nigeria, and Archbishop Palmer-Buckle of Ghana and other people across the continent of Africa to Multi-Choice Ltd based in South Africa to rescind their 238 | P a g e decision. Even though this yielded positive results there is no guarantee that this position will be permanent. We are therefore making an appeal to SECAM to officially contact Multi-choice /DSTV on this matter. An official letter or a visit to them may be considered. Meanwhile, EWTN is considering supporting in some ways one or two Catholic Church Television initiatives on the continent. The Church in Africa has to wake up to the challenge of the media otherwise we will be crowded out by other religious bodies or groups that are not sympathetic to us. It is true that there are a number of Catholic radio and television stations in some countries in Africa. However, it can be said that most of these are poor in terms of content and limited in terms of their reach to listeners and viewers-audience. b) Broadcasts from the Vatican and World Communications Day

A number of countries are now having direct connection for the broadcast of Vatican Radio programmes. We are therefore encouraging all countries to get their national radio and television stations to provide daily broadcast of Programmes from Vatican Radio, particularly those presided over by the Holy Father during Christmas and Easter. We would also like to emphasise the need for the celebration of World Communications Day at the National and Regional levels. c) Relations with other Organisations

This office has working relations with the Pontifical Council for Social Communications, Catholic Media Council (CAMECO) of Germany, and the World Catholic Association for Communications (SIGNIS), and CIDSE. We also have a very good working relationship with the Communications office of the Council of European Bishops’ Conferences (CCEE).

This office has already made a request to SECAM to rekindle relations with other Continental bodies like CELAM and FABC. This will enable us to have better working relations with their Communications Offices.

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d) Vatican withdraws recognition of UCIP (International Catholi c Union of the Press).

For your information, the Pontifical Council for the Laity has withdrawn the canonical recognition of the International Catholic Union of the Press (UCIP) as a Catholic organisation because of operational irregularities. According to the Council, its decision had nothing to do with questions involving faith or morals but was motivated by questions involving the rights of members and the transparency of UCIP's staff and top officers. “For too long, the Association has not functioned, and too many Catholic journalists and organisations have abandoned it for this reason," the official added. In a letter of March 2, 2011 Cardinal Stanislaw Rylko, President of the Council, outlined the Vatican’s concerns to Bernhard Sassmann, UCIP president. The Council sent copies of the letter to UCIP members. But according to Mr. Sassmann, the laity council's action was based on "misinformation and lies, which are awful for me." The letter from Cardinal Rylko said the laity council, in consultation with the Pontifical Council for Social Communications and the Vatican Secretariat of State, revoked its "recognition decree" and "from now on, the UCIP will have to remove from its name the adjective Catholic." Source CNS.

7.0 Financial Request to the Plenary Assembly a) An Appeal for the Funding of the Communications Office of SECAM

The securing of funds from Partner Agencies for carrying out projects and activities of the Communications Office is getting more and more difficult. It is for this reason that we would like to recommend that a more secure source of funding be found to lessen the burden on this Office is always having to search for funding for its activities. We are therefore making a passionate appeal to SECAM to kindly set aside a fixed amount as annual contribution for our work since we cannot be assured of 100 per cent of funding from Partner Agencies for a long time.

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We are proposing that the statutory US$ 20,000 that was given yearly but stopped for some time, when there was no Communications Officer, be reinstated. In fact, it would be appreciated if this is even raised to US$ 30,000 every year. If you look at the overall statement of accounts of the Office as presented by the Accountant of SECAM you may appreciate the problem that we face. b) Self-Reliance- A Proposal

The Communications Office is suggesting that one way of getting funds for the activities of SECAM would be to consider setting aside a day (probably on SECAM DAY or a Sunday close to it) for collections to be taken at various levels throughout the Church in Africa. 8.0 Conclusion The Guidelines for the use of the media for reconciliation, justice and peace are quite clear in the documents addressing communications. These include, Inter Mirifica, Communio et Progressio and Aetatis Novae, published twenty years after Communio et Progressio. It is Communio et Progressio, published in 1971, which provides the clearest theological and moral guidelines for reconciliation, dialogue and peace-making. Communio et Progressio affirms categorically: “The latest media of social communications are indispensable means of evangelisation and for the enlightening of the minds and hearts of men” (par. 163). If this affirmation is accepted with deep-rooted conviction by all within the Church in Africa especially by the Church hierarchy, solutions will begin to be found for the recurring challenges of finance, personnel, etc. Therefore, the role of the media in the Church in Africa for the success of the dissemination and implementation of the Africae Munuis cannot be over-emphasised. Many projects in Africa invariably do not succeed due to the lack of knowledge or information about them. With the growing number of Catholic and secular radio stations on the continent coupled with the new media technology, e.g., internet services, social media, the Church should not be found wanting as far as the promotion of reconciliation, justice and peace through the modern means of communication are concerned. 241 | P a g e

The Church on our continent needs to give more attention to the new forms of communications- the various social media platforms that are available due to modern technologies. We have to invest both human and material resources if we truly want to get the Church to reach as many people as possible in her evangelisation efforts. The need for the Church to get more involved in the electronic media is very necessary and urgent in these modern and secularising times. It therefore behoves all of us to make a firm commitment to realising this goal. The Church on our continent has to continue to be the voice of the voiceless in the condemnation of injustice and inhumanity, hence the need for her to re-double her efforts by giving concrete support to communication for more effective evangelization in Africa. It is my hope and prayer that SECAM Communications Office will get the needed support from you to enable it offer efficient and effective service for the good of the Church and our Continent. 9. Necrology: We would like to inform you and to kindly request you to remember all our collaborators in your prayers who have died, particularly the following people with whom the Communications Office had very close working relations: a) His Eminence, John Patrick Cardinal Foley- He died on December 11, 2011 at the age of 76 in the US. He was head of the Pontifical Council for Social Communications from 1984 to 2007 when he was appointed Master of the Esquestrian Order of the Sepulchre of Jerusalem. He was great mentor of the Director of Communications. b) Rev. Fr. Joseph Srampickal, SJ who died on April 14, 2012 at the age of 62 in . He was the Director of the Department of Communications of the Pontifical University Gregorian. c) Mr. Alcino Da Costa of Senegal. He died in Paris, France on August 30, 2011 at the age of 72. He was one of the founders of UCAP- Catholic Union of African Press. He served as editor of Afrique Nouvelle and also worked at UNESCO.

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10. APPRECIATION AND GRATITUDE Wewish to express our sincere thanks to all our Partner Agencies e.g the Solidarity Fund of the US Conference of Catholic Bishops; the Italian Bishops’ Conference, Spanish Bishops’ Conference and our Technical Consultants such as Rev. Fr. Robert Astorino, Fr. T. Kibrom, and Dr. G. Colombo for their invaluable contribution to the work of this Office. We are also very grateful to the President of SECAM, His Eminence Polycarp Cardinal Pengo, members of the Standing Committee, the Secretary General and the staff of SECAM and many others who are supporting and encouraging us. We do rely on your prayers for the discharge of the assignment that SECAM has entrusted to us. We hope that the Good Lord will grant us all that it takes to offer efficient and effective service for the good of the Church and our Continent. Thank you. ------Presented on behalf of the Communications Office of SECAM By: Benedict B. Assorow. Director of Communications (Pan African Episcopal Committee for Social Communications-CEPACS) Symposium of Episcopal Conferences of Africa and Madagascar- SECAM. 4, Senchi Street, Airport Residential Area P.O. Box KA 9156, Accra, GHANA Tel: 00 233 302 778872 Mobile: 00 233 24 4274186 Email: [email protected] New Web Site address: secam-sceam.org

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TRIENNIAL FINANCIAL REPORT OF THE TREASURER TO THE 16th PLENARY ASSEMBLY HELD IN CONGO KINSHASA, DR CONGO FROM 09th TO 14th JULY 2013.

1.0 Introduction Your Eminences, My Lord Archbishops and Bishops,

I have the pleasure to present the triennial financial report of the Secretariat for the three-year period from 2010 to 2012. The report is a summary of the audited financial statements of the main secretariat and its departments, namely; Catholic Biblical Centre for African and Madagascar (BICAM) Pan African-Episcopal Committee for Social Communications (CEPACS) and The Church for Development, Justice and Peace in Africa (Good Governance). It also includes the approved budget of the Secretariat for 2013. Detailed copies of all these documents are available at the Secretariat.

2.0 2010 Operations of the Secretariat 2010 was a plenary assembly year and most activities were geared towards the planning and organization of the 15th Plenary Assembly which was held in Accra, Ghana.

2.1 Plenary Assembly Account. $179,000.00 was raised to organize the Assembly and a total expenditure of $218,000.00 was spent. This resulted in a deficit of $39.000.00. When set off against the previous balance, a favourable balance of $27,000.00 was recorded (See page 8). Other local grants were used to meet running cost. One major receipt from the government of Ghana was invested. The amount was $66,000.00(GHS100,000.00). This forms the Secretariat’s major short term investment portfolio.

3.0 Income and expenditure- Secretariat Levies constitute a significant source of income for the Secretariat. 2010 recorded $246,000.00, exceeding the budget by over $6,000.00. 244 | P a g e

This declined in 2011 to $138,000.00 and picked up in 2012 to $172,000.00. The budget figure for each of the years was $240,000.00. The figures and a graphical presentation of the levies for the period is shown on page 5 (a).

3.1 Expenditure Expenditures for the periods were 2010, $337,000.00, 2011, $312,000.00 and 2012, $312,000.00. Expenditures were maintained within limits and 2011 recorded a deficit of $10,000.00. 2010 and 2012 showed positive results of $71,000.00 and $ 29,000.00 respectively. Our inability to meet the budget levies turns to delay the implementation of some of the Secretariat’s projects. Strategies to provide individual Conference with annual statement of accounts had yielded positive response from some conferences. This will be continued.

4.0 BICAM and CEPACS The two departments’ financial operational results were not different from the main Secretariat. Each recorded varying amounts of deficits during the three years in spite of financial support that the Secretariat offered the departments. Page 6 and 7 refer to BICAM and CEPACS operations for the period under review.

5.0 Department of Justice and Peace (Good Governance) The department was able to carry out its projects within the grant provided by Misereor. Detailed financial reports are attached as appendices. The reporting period is biannual starting from January to June and July to December of each financial year.

6.0 SECAM Major Projects Major project works were undertaken during the period. Significant amongst them were the Solar Project, Bore Hole and major rehabilitation of the Secretariat’s buildings and procurement of new office equipment. These were made possible through funds from foreign partners.

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7.0 Conclusion The Secretariat continued to face major financial challenges with respect to its main source of income. As management continued to ensure cost control and cost reduction in its operations, it will also encourage and appeal to defaulting conferences to make good their financial obligations with the understanding that in the spirit of self - reliance and with concerted efforts these financial challenges would be the thing of the past. We wish to appreciate those conferences that have been very supportive and through their efforts the Secretariat has stood firm all these years.

Your Eminences, My Lord Archbishops and Bishops, I take this opportunity to thank you all.

Most Rev. Charles G. PALMER-BUCKLE Archbishop of Accra Treasurer of SECAM

20th June 2013

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5. REPORTS FROM REGIONAL CONFERENCES A. REPORT FROM AMECEA

Introduction This report covers the period between the year 2008 and 2013, that is, from the 15th Plenary Assembly of SECAM to date. In this period, the following events are worth noting: 1) The celebration of the Second Synod of Bishops for Africa on the theme the Church in Africa in service to Reconciliation, Justice and Peace. 2) The celebration of 50 years of the existence of AMECEA. The celebrations of the Golden Jubilee were the climax of the 17th Plenary Assembly of AMECEA between June and July 2011. The theme of these celebrations was: “AMECEA celebrating Golden Jubilee of Evangelization in Solidarity”. 3) The successful referendum in Sudan and the birth of the newest State and a Nation of South Sudan. This led to the growth of the number of countries within AMECEA region to nine (9). 4) The visit to Africa of His Holiness Pope Benedict XVI and the handing of the Post Synodal Apostolic Exhortation Africae Munus to the Church in Africa. 5) The declaration and actual celebration of the Year of Faith.

Actual Situation of the Church in our Region During the period under consideration, AMECEA has continued to enjoy communion and collaboration among the member Episcopal Conferences. We have also witnessed a significant growth in the number of Dioceses and number of Bishops. With regard to the situation of the Church within AMECEA, we wish to highlight the following:

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1. Religious Atmosphere Within AMECEA region, there is a significant rise in the number of sects. The Pentecostals are growing in numbers due to the gospel of prosperity. This poses a great challenge to the Church. It is also worth noting that whereas the Church is growing in structures and numbers, the reality of syncretism is present. 2. Social-Political Atmosphere Many of the countries within AMECEA have celebrated 50 years of independence. However, the process of democratization is still wanting. This is witnessed especially during the tensions that come with elections and some of the political leaders hanging on power against the will of the people. Among the specific concerns of AMECEA as a region, we wish to bring to the attention of the Church in Africa the following: i. The situation in Eritrea – this is a country where the activities of the Church have been suppressed by the Government for a long time. Moreover, relations between Ethiopia and Eritrea require concerted efforts so that a peaceful co-existence can be achieved.

ii. The situation in Sudan and South Sudan – after the independence of South Sudan, the Christians in the Sudan are a minority. The survival of the Church within the Islamic structures in Sudan is threatened. In fact the situation is quickly deteriorating into the persecution of Christians.

The Church in South Sudan has its challenges. By and large the major questions are how the Church can contribute to nation building and make a contribution to formation of policies that will lead to integral development of the peoples of South Sudan. This is a Church that needs concrete gestures of solidarity and accompaniment and putting up structures and developing capacities among the agents of evangelization.

The conflicts between Sudan and South Sudan cannot escape our attention as well.

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iii. Terroristic attacks – the frequent attacks on churches and peoples in some parts of Kenya and Tanzania are a growing concern of the Church within AMECEA region. The real concern with regard to these attacks is their possible connection to potential risings of faith- based conflicts. While not excluding the possibilities that AMECEA has in trying to address the above concerns, we bring these to this continental forum so that SECAM can also think of ways of addressing these issues with other bodies within the continent. The Response of the Church in AMECEA 1. Mainstreaming the priorities set in the Post Synodal Apostolic Exhortation Africae Munus in the pastoral programs of the member Episcopal Conferences and the departments of the Regional Secretariat. In October this year we shall be having an evaluation meeting to gauge what has been achieved so far and plan for future actions in the interest of reconciliation, justice and peace. 2. Formation of the AMECEA Peace and Solidarity Commission. We are looking for partners to help us with technical and material resources to solidify the work of this Commission so that it can be an instrument of lobbying and advocacy with governments for purposes of bringing about peace where there is conflict. 3. Enhancing capacity building among all the agents of evangelization within the region. Training courses on topical issues for different cadres have been developed and trainings are being offered by our Catholic Universities for purposes of improving the apostolate. 4. Efforts have been put in place to enhance self-reliance at regional level. This is also true at other levels of the Church. 5. Intensification and rediscovery of the importance of research in issues of concern. Hence we have the Centre for Justice and Peace and the Institute for Regional Integration at the Catholic University of Eastern Africa. 6. Partnering with ACEAC in the efforts to bring about peace and reconciliation within the Great Lakes Region and the wider Horn of Africa. 7. Focus on deeper evangelization within the region. Reflections leading to this will characterise the 18th Plenary Assembly of 249 | P a g e

AMECEA which will be in Malawi in July 2014. The theme will be “New Evangelization for a True Conversion and Witness to the Christian Faith”.

Conclusion As I conclude, I wish to emphasise the importance of SECAM as a continental body that should help the Church in Africa to be present and to be heard. I thank you all.

Most Rev. Tarcisius ZIYAYE Archbishop of Lilongwe Chairman - AMECEA

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B. REPORT FROM RECOWA / CERAO

RECOWA-CERAO REPORT TO THE 16TH PLENARY ASSEMBLY OF SECAM HOLDING IN KINSHASA, IN THE DEMOCRATIC REPUBLIC OF CONGO FROM THE 8TH TO THE 15TH OF JULY 2013 1. INTRODUCTION RECOWA-CERAO is the youngest and the biggest Regional Episcopal Conference within the SECAM Region. It covers an area coterminous with that of ECOWAS. It covers 15 countries, and is comprised of 11 National and Inter-territorial Episcopal Conferences. 7 Episcopal Conferences within the Francophone and Lusophone zones and 4 Episcopal Conferences within the Anglophone zone. This report covers the period from January, 2012 to June, 2013 2. ESTABLISHMENT OF THE CONFERENCE It would be recalled that the Regional Episcopal Conference of West Africa – Conférence Episcopale Régionale de l’Afrique de l’Ouest (RECOWA- CERAO) was born in the context of a Constitutive Plenary Assembly that took place in Yamoussoukro, La Côte d’Ivoire from the 23rd (arrival) to the 29th (departure) of January 2012. The Plenary Assembly had as theme: The Church of West Africa at the Service of Reconciliation, Justice and Peace. The Plenary Assembly brought together about 130 Bishops, representatives of the clergy, religious and laity of the region. The Prefect of the Pontifical Council for the Evangelisation of Peoples, His Eminence, Fernando Cardinal FILONI and other delegates from Rome were present at this Assembly and gave Goodwill messages as well as delivered speeches during the open ceremony After the opening ceremony, the Bishops behind closed doors listened to two presentations on the following topics: “A Brief Historical outline of the collaborative efforts between the Bishops of AECAWA and of CERAO: the 251 | P a g e theological foundation of this organic pastoral solidarity and its deployment in the pastoral field” and on the theme “Presentation of the economic and political integration efforts in West Africa: Assessment and Prospects”. They exchanged reports from their respective churches at the National and Inter-territorial Conference levels. They also examined the Statutes, the Action Plan, the budget of the Secretariat, the Institutional Heritage and properties (Université Catholique de l’Afrique de l’Ouest, (UCAO) Catholic Institute of West Africa (CIWA) and Entraide Missionnaire Internationale (EMI). They issued a Communiqué and a Pastoral message. Elections were done with the following results:

1. H. Em. Théodore Adrien Cardinal SARR, Archbishop of Dakar, Senegal President 2. Most Rev. Ignatius A. KAIGAMA, Archbishop of Jos, Nigeria 1st Vice-president 3. Most Rev. Jose Camnâte NA BISSIGN, Archbishop of Bissau 2ndVice-president 4. Rev. Fr. Octavius Y. MOO, Diocese of Damongo, Ghana Secretary General 5. Rev. Fr. Joseph AKA Kacou, Diocese of Grand Bassam, Côte d’Ivoire 1st Deputy Secretary General.

The Episcopal members of the eight Commissions were also elected. However, as a result of lack of time, an Expanded Standing Committee was mandated by the Plenary Assembly to treat the other issues that were suspended.

P. O. Box 12135, Garki Abuja NIGERIA. Email: [email protected]; [email protected] Website: www.recowacerao.org ( (+234) 8089797015, 7039660237 ( (+234) 8135538855

1. ACTIVITIES OF THE SECRETARIAT WITHIN THE PERIOD UNDER REVIEW (two Standing Committee Meetings and two Presidential Council Meetings) Following from the Plenary Assembly, the Secretariat organized the meeting of the Expanded Standing Committee which took place in Abidjan from the

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23rd to the 27th of April 2012. to this was the meeting of the Presidential Council which took place from the 21st to the 22nd of April also in Abidjan, la Côte d’Ivoire. During this meeting, on the mandate given it by the Plenary Assembly, the Expanded Standing Committee elected the Chairmen and the Vice Chairmen of the eight Commissions and thus constituted the new Standing Committee of RECOWA-CERAO. The statutes were corrected and adopted as well as the Secretariat budget for 2013. The Second Meeting of the Standing Committee took place in Abidjan from the 26th February to 2nd March 2013. It was also preceded by the presidential Council Meeting. Besides the Presidential Council and Standing Committee meetings, the Secretaries General also participated in some programme and meetings organized by SECAM.

2. MEETINGS AND WORKSHOPS ATTENDED BY THE SECRETARIES GENERAL OF RECOWA-CERAO * The Secretary General attended the 5th General Assembly of the Fellowship of Christian Councils and Churches in West Africa (FECCIWA), from the 22nd to 26th of February 2012 in Tema, Ghana. * The Secretary General attended the Regional Secretaries General Meeting in Antananarivo, Madagascar, from the 14TH to the 19TH OF March 2012. * The 1st Deputy Secretary General also attended a workshop on Faith and Culture in Dar es Salam, Tanzania from the 20th-24th November 2012. Other programmes attended by the Secretary General are: * ICMC – SECAM Africa Working Group on Migration: The Secretary General attended a workshop jointly organized by ICMC and SECAM on Migration in Africa, in Accra Ghana from the 7th to the 8th of September 2012. * The Secretary General attended the Biennial SECAM Policy Forum as well as the RECOWA Seminaries Sub-Commission meeting

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which took place simultaneously in Accra and Cape Coast from the 3rd to 8th of March 2013. * The Secretary General also participated in a Peace building Training organized by CRS at the Institute For Peace building in Africa (IPA) in Nairobi, Kenya from the 10th to the 15th of June 2013. * The 1st Deputy Secretary General attended a Technical Committee on Education meeting organized by RECOWA-CERAO Commission for Catechetics and Catholic Education in Abidjan, La Cote d`Ivoire, from the 18th to 21st of June 2013.

NEWS FROM NATIONAL AND INTER-TERRITORIAL EPISCOPAL CONFERENCES WITHIN RECOWA-CERAO 1. BURKINA-NIGER - The Conference saw the creation of two new dioceses with the Episcopal ordinations of the Bishops. These are: a) the diocese of Gaoua with Most Rev. Modeste SAMBOU as the first Bishop, whose Episcopal ordination took place on the 18th of February 2012. B) the diocese of Tenkodogo with Most Rev. Prosper KONTIEBO as the first bishop, whose Episcopal ordination took place on the 2nd of June 2012. - Four Other Bishops were appointed and ordained: I) Most Rev. Pierre Claver MALGO, ordained in May 2012 for the Diocese of Fada N`Gourma II) Most Rev. Leopold OUEDRAOGO, ordained on the 11thAugust 2012 as Auxiliary Bishop of Ouagadougou.

III) Most Rev. Laurent DABIRE, ordained on the 4th May 2013, as Bishop of Dori IV) Most Rev. Laurent LOMPO, ordained on the 9th June 2013 as Auxiliary Bishop of Niamey.

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In June 2013, the Episcopal Conference has a new leadership: President: Most Rev. Paul Y. OUEDRAOGO, Archbishop of Bobo- Dioulasso. Vice-president: Most Most Rev. Joachim OUEDRAOGO, Bishop of Koudougou. Secretary General since August 2012: Rev. Fr. Sié Matthias KAM. The ordinary Plenary Assemblies took place within the period under review with an extraordinary Plenary Assembly which took place on the eve of the Episcopal ordination of Most Rev. Laurent Dabire at Dori on the 3rd of May 2013. Before the close of the Assembly, there was meeting with the Chief Imam of Dori and his entourage. During the period under review, the Episcopal Conference was represented in a forum organized by the State (national forum on secularism). The Conference also issued a message on the occasion of the legislative and municipal elections. In November 2012, the Bishops, priests and the laity established a plan for the period of 2013 to 2025 2. GHANA - The Conference has restructured its Secretariat to improve organisational effectiveness and leadership and achieve functionality and compactness - The Conference was very instrumental in the introduction of the Biometric Voter Registration and Verification during the elections in 2012 - Through meetings, conferences, pastoral letters and communiqués, the Conference was able to assist in maintaining peace in Ghana before, during and after the elections. - The Conference is working hard for Ghanaians to accept the outcome of the election petition filed at the Supreme Court so that it does not bring about any adverse effect on the Nation. - Following the Post-Synodal Apostolic Exhortation Africae Munus and the Synod on the New Evangelisation, the Conference has 255 | P a g e

decided to hold a Second Pastoral Congress in August 2014 to deliberate on how to strategise for the New Evangelisation in the church. The theme for the Congress is New Evangelisation for the Transmission of the Christian Faith in Ghana in the light of Africae Munus. - Bereavement: Most Rev. Oliver Bowers SVD, Archbishop Emeritus of Accra - Most Rev. Dominic Andoh, Archbishop Emeritus of Accra - Most Rev. John Marin Darko, Bishop Emeritus of Sekondi- Takoradi. - Vacancies: The Apostolic Nunciature; the Catholic Diocese of Obuasi and the Catholic Diocese of Sekondi-Takoradi. 3. ITCABIC (SIERRA LEONE/THE GAMBIA). - The Conference saw the creation of the Diocese of Bo in Sierra Leone with Most Rev. Charles Campbell as its first Bishop in January 2011. This brings the number of Dioceses of the Inter- Territorial Conference to five. - Annual Plenary Assemblies were held within the period under review. - Major Pastoral Challenge: A Bishop was appointed to the Diocese of Makeni in Sierra Leone and some of the priests, religious laity reject him as their Bishop. Various efforts are being made to resolve the impasse. E.g. - The Episcopal Conference had several meetings with the priests, religious and lay faithful to dialogue with them, but progress was not forthcoming. - Later on, Archbishop , Secretary Adjunct to the Congregation for the Evangelization of Peoples and President of the Pontifical Mission Societies visited Sierra Leone from the 30th December 2012 to 7th January 2013. During his visit he held talks with the priests, religious and laity. Even though the impasse could 256 | P a g e

not be resolved, he ordained Bishop Henry Aruna as the Bishop of Makeni. - In the same regard, from the 3rd to 6th May 2013, Cardinal Peter Turkson, President of the Pontifical Council for Justice and Peace came to the Diocese of Makeni and held meetings with the Bishops, Priests, Religious and Laity. - Despite all these efforts, Most Rev. Henry Aruna has not yet taken Canonical possession of the Catholic Diocese of Makeni. We solicit the prayers of Assembly for the Catholic Diocese of Makeni. 4. NIGERIA The Catholic Bishops` Conference of Nigeria, hereafter referred to as CBCN is the largest Conference within the RECOWA-CERAO Region. It has Nine Metropolitan Sees divided into 52 Dioceses and two Vicariates with ample opportunities for more. All the ordinaries of the Dioceses and Vicariates are of indigenous clergy. The CBCN is the organ of unity, communion and solidarity for the church in the 36 States of the Country and the Federal Capital Territory of Abuja. It is the forum wherein the collegiality of the Nigerian Bishops as successors of the Apostles in Union with the Holy Father is expressed, and where the Church, Family of God is witnessed to. The growth of the Catholic Church in Nigeria has been commendable. In spite of the many sprouting Pentecostal Churches and other denominations, more than 50% of the Christian population is Catholic. The church of Nigeria has 54 serving Bishops including one Cardinal. Two retired Cardinals and 12 Bishops Emeriti. From the estimates of 2011, the Church of Nigeria is said to have 35 million faithful, in about 3,059 parishes with over 6, 372 incardinated priests some of whom are on mission or further studies abroad. The Church also has about 4, 962 professed women religious and 4, 256 major seminarians. There are indications that these figures have increased considerably over the last 15 months. During the period under review, the church of Nigeria besides the spiritual and pastoral growth, remains a strong voice in the Nigerian Nation project and principal partner of Government in the provision of 257 | P a g e

social services for all Nigerians, irrespective of their religious, political or ethnic differences. The CBCN remains a force to be reckoned with in decisions of policies that affect the lives of the people. Through its communiqués often released at the end of its bi-annual Bishops Plenary with focus on the State of the Nation, the opinions of the Bishops have always sought to influence government policy decisions, thereby remaining the voice of the voiceless, the foremost among the other groups in the country. Today the Church of Nigeria has three living Cardinals including H. Em. John Cardinal Olorunfemi ONAIYEKAN here present, three Papal Nuncios, Bishops, priests and lay faithful as members of various Vatican Committees. In the last two years, the Conference has been blessed with four new Bishops and two new dioceses. 5. TOGO Within the period under review, the Episcopal Conference of Togo has issued: - In 2010, the chairmanship of the Truth and Reconciliation Commission was given to Most Rev. Nicodeme BARRIGAH- BENISSAN, Bishop of Atakpame. This Commission finished its work in 2012.

- The Conference issued two Pastoral letters: i) A message on Free Masons and the another on Para-masons. The positive reaction of the faithful and the defensive reaction of the free-masons indicate the impact of these pastoral letters (2012)

- The Church of Togo in union with the Chief Shepherds, celebrated the 50th anniversary of the Episcopal of Most Rev. Robert-Casimir DOSSEH-ANYRON, Archbishop Emeritus of Lome.

- Most Rev. Ignace Sambar-Talkena passed on to eternity on the 7th of February 2012.

- There was another message issued in June on the socio-political situation in the country. And yet another message has been issued 258 | P a g e

on the occasion of the legislative elections scheduled to take place in July 2013.

- Since April 2013, the church of Togo has been without an Apostolic Nuncio.

6. MALI - The Episcopal Conferences of Mali has 6 dioceses and 6 diocesan Bishops

- Episcopal ordination took place on the 11th of May 2013

- The Conference holds three ordinary sessions in a year: The first in September of the previous year often dedicated to pastoral planning, the second in January often dedicated to the budget session and a mini session in April or May.

- The current President of the Conference is Mgr. Jean Baptiste TIAMA, Bishop of Sikasso, and the Vice-president is Mgr. George FONGHORO, Bishop of Moitie. The Conference is headed by the Presidential Council, composed of the President, Vice President and the Secretary General.

- In November 2013, the Church of Mali will be celebrating the 125th Anniversary of Evangelisation of the Country. During this occasion, Mgr. , Archbishop of Bamako, and Mgr. Jean Gabriel DIARRA, Bishop of San, shall also be celebrating their Golden Jubilee of Priestly ordination.

- Following the political and Security crisis in Mali, the Conference during her last session in April, established a National Coordinating Team for Justice and Peace in view of strengthening the efforts being made in the area of Peace and Reconciliation in the country.

- The Catholic church was very active together with other religious confessions in trying to solve several conflicts and defuse tensions.

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- The Conference published recently, a message addressed to the Catholics and all people of goodwill in Mali, exhorting them to participate massively at the forthcoming elections, and ensure that the elections are transparent and peaceful.

7. La Cote d`Ivoire LES NOUVELLES DE LA CONFERENCE EPISCOPALE DE CÔTE D’IVOIRE (2010-2013) - Comme vous le savez, la Côte d’Ivoire a connu une crise dite post- électorale très éprouvante pour les populations. C’est le lieu d’exprimer notre reconnaissance à tous ceux qui, individuellement ou collectivement nous ont soutenus par la prière, les conseils et la compassion durant période. C’est l’occasion pour nous de remercier le Pape Benoît XVI qui, non seulement nous a soutenus par la prière et des messages permanents, mais nous a aidés à assister matériellement les milliers de réfugiés internes.

- Nous remercions également son Eminence Adrien Cardinal SARR pour son soutien sans faille et pour les paroles fortes qu’il nous a adressées le 22 avril 2012 (vendredi saint) aux heures les plus chaudes de notre crise. Il convient aussi de signaler qu’auparavant le Cardinal SARR a conduit une délégation du SCEAM, en compagnie de son Eminence John ONAIYEKAN et des leaders religieux africains, venus s’enquérir de la situation de blocage, juste après les élections de novembre 2010. C’était du 17 au 19 février 2011.

- Nous voudrions souligner aussi la compassion de la Conférence Episcopale des USA qui, non seulement, nous a envoyés un message de soutien mais a aussi envoyé une délégation conduite par son excellence Mgr Richard PATES, vice-Président de la Commission Justice et Paix de la Conférence Episcopale des USA. A travers cette visite, les Evêques Américains ont voulu apporter, d’une part, leur compassion au peuple de Côte d’Ivoire dans les dures épreuves vécues lors de la douloureuse crise post-électorale, et, d’autre part, leur soutien et encouragements fraternels au Gouvernement et aux acteurs nationaux et internationaux, pour le processus de 260 | P a g e

réconciliation, d’édification de la paix et de retour à la normalité engagé.

- Nous saluons aussi le soutien de la Conférence Episcopale du Bénin qui, en sa session plénière ordinaire à Cotonou du 10 au 12 janvier 2011, nous a adressé un message de soutien. C’est dans les moments difficiles qu’on reconnaît ses vrais amis, dit-on. Nous pouvons affirmer que le soutien des uns et des autres a été appréciable. Dans ce sens, nous remercions tous les pays de la sous-région ouest africaine qui ont accueilli sur leur sol les réfugiés ivoiriens dont certains y sont encore. Merci donc à tous pour l’expression en acte du concept d’Eglise, Famille de Dieu. Merci pour vos nombreux soutiens.

- C’est le lieu de vous dire que durant cette crise, l’Eglise ne s’est pas tue. Comme de vrais prophètes, les Evêques ont parlé et ont écrit non pas comme des politiciens mais comme de vrais Pasteurs qui, à la lumière de la Parole de Dieu et de la Doctrine sociale de l’Eglise, sont intervenus pour dénoncer, avertir, suggérer et proposer des solutions.

- Les cibles de leurs différents messages sont : le peuple ivoirien et tous les habitants de la Côte d’Ivoire, les fidèles catholiques, les hommes de bonne volonté, les leaders politiques, les militants des partis politiques, les hommes, les femmes, les jeunes, les journalistes, les religieux, les structures nationales et internationales, les forces de l’ordre et de défense, la Communauté internationale etc.

- Les thèmes abordés ou développés sont : la paix, la justice, la réconciliation, le dialogue, le pardon, la corruption, le mensonge, la recherche du pouvoir par tous les moyens au détriment de l’intérêt national, le désarmement etc.

- Ces appels, déclarations et lettres pastorales ont été accompagnés de contacts et de rencontres avec les différents acteurs de la gestion du pouvoir d’Etat.

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- Pour accompagner spirituellement toutes ces actions menées par l’Eglise, des Prières pour la paix, des célébrations eucharistiques, des journées de deuil, de jeûnes, de repentance, des neuvaines pour la paix, des pèlerinages, des moments d’adoration du saint Sacrement, des récitations du chapelet ont été organisées.

- Durant cette crise, nos Eglises et Paroisses n’ont cessé d’accueillir, d’héberger, de nourrir, de soigner et d’habiller des déplacés. Les paroisses des diocèses de Bouaké, Yamoussoukro, Man, Gagnoa, de San-Pedro comme celles de la Province Ecclésiastique d’Abidjan ont été mises à rudes épreuves.

- Il faut noter aussi que l’Eglise siège au sein du Forum des Confessions Religieuses qui regroupe toutes les confessions religieuses présentes en Côte d’Ivoire : Catholique, Méthodiste, Assemblée de Dieu, Chrétien céleste, Harriste, musulman.

- L’Eglise Catholique a désigné un Evêque pour siéger au sein de la Commission Dialogue, Vérité, Réconciliation, en la personne de Mgr Paul Siméon AHOUANAN, Archevêque Métropolitain de Bouaké. Dans ce sens, elle a adressé une Exhortation sur le Pardon et la Paix qui donne les conditions d’une vraie réconciliation pour une paix durable (20 janvier 2013).

- C’est dire que l’Eglise Catholique en Côte d’Ivoire s’est investie et, parfois, en prenant des risques pour sauver la Côte d’Ivoire des eaux. Nous nous recommandons encore à vos prières afin que la situation se normalise définitivement. Car, il y a eu beaucoup de souffrance et de gâchis.

- Cette crise qui perdure encore a engendré une atmosphère d’insécurité difficilement maîtrisable. Plusieurs paroisses continuent d’en faire les frais. Des prêtres sont molestés, violentés par des malfrats sans foi ni loi.

- Face à ce tableau sombre, il y a aussi et surtout beaucoup d’espoir et de joie engendrés par des événements heureux :

- La célébration du 75ème anniversaire du clergé ivoirien 262 | P a g e

- La nomination de quatre nouveaux Evêques : il s’agit de Nosseigneurs Boniface ZIRI (Evêque d’Abengourou), Marcellin YAO KOUADIO (Evêque de Yamoussoukro), Antoine KONE (Evêque d’Odienné) et Raymond AHOUA (Evêque de Grand- Bassam). - L’organisation de l’assemblée Plénière Constitutive de RECOWA/CERAO du 09 à l’Assemblée solennelle qui a vu la participation de plus de 200 Evêques venus de tous les pays de la sous-région, ainsi que des représentants du Saint-Siège. Ce fut un évènement de grâce pour l’Eglise en Afrique de l’Ouest. - Le 29 juillet 2012, en la cathédrale St Paul d’Abidjan dans une liturgie solennelle nous avons célébré la réception officielle de « AFRICAE MUNUS », l’Exhortation Apostolique post-synodale du Pape Benoît XVI. - Sur recommandation du Pape Benoît XVI dans Africae Munus n° 157, il y l’organisation d’une semaine de Réconciliation (du 02 au 09 décembre 2012). - Le congrès missionnaire qui aura lieu en Octobre 2013 - Nous rendons grâce à Dieu pour tous ces évènements de grâce que sa bonté nous a donné de vivre. Nous lui rendons grâce également pour le retour à lui de nos regrettés Frères :

o son Excellence Mgr Félix Kouadio, évêque de Bondoukou, le 6 Mai 2012 o son Excellence Mgr Madtha, Nonce Apostolique en Côte d’Ivoire, décédé accidentellement le 8 Décembre 2012. - Puisse le Seigneur leur accorder la récompense du Bon Serviteur. - L’Eglise Catholique en Côte d’Ivoire avec ses quinze diocèses, est en marche. Elle vit l’unité de la foi et œuvre pour la justice, la réconciliation et la paix. Elle prie aussi pour vos différentes Eglises pour la croissance de la Foi en Jésus-Christ, pour le développement de vos nations et pour un avenir meilleur pour l’Afrique.

Compiled by Fr. Octavius Y. MOO Secretary General, RECOWA-CERAO

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6. REPORTS FROM SOME NATIONAL CONFERENCES ON SELF RELIANCE A. BENIN

THE QUESTION OF SELF-RELIANCE IN THE CHURCH IN AFRICA: REFLECTIONS AND EXPERIENCES OF THE CHURCH FAMILY OF GOD IN BENIN

Introduction

Since the first Special Assembly of the Synod of Bishops for Africa, the issue of self-reliance is more than a concern in the African Church. It has become an emergency. Rightly, Pope John Paul II, of blessed memory, in the Post-Synodal Exhortation Ecclesia in Africa, refers to it as a major objective and an imperative for the Church in Africa. « It is therefore urgent that the particular Churches in Africa set as objectives to work as early as possible to provide themselves to their own needs and to ensure their self - financing » 26. The urgency of the issue cannot be dodged. It arises today more than ever with some sharpness. The postponement, because of “financial constraints reasons" of the SECAM audiences, originally planned to be held in Rome before the Second Special Assembly of the Synod of Bishops for Africa is a tangible indicator. But before being an imperative imposed from outside in the course of history (shrinking of foreign aid), self-care is an internal necessity for every growing structure : It is, the primary indicator, if not, at least one of ecclesial maturity indicators. This contribution is sharing thoughts and experiences, still imperfect, but current in the Church in Benin.

I - The Self-Reliance: Ecclesial Maturity Path

1- Self-Reliance: A Requirement of the Current Economic Climate

In terms of financial resources to carry out its evangelizing mission, the Church in Africa is heavily dependent on external help. Now the situation is there, challenging: The financial assistance that was traditionally coming

26Ecclesia in Africa, n° 104 264 | P a g e from Western churches and elsewhere, in short from our Mother-Church, is shrinking and is scarce. These churches themselves have engaged in reality a mutation of meaning in concepts: The concept of “Mother-Churches” has shifted slowly to that of "Sisters-Churches " meaning that yesterday’s" Daughters- Churches " are now mature enough and should be able to take on adult responsibilities. That’s why self-care is essential for the local Churches of Africa and must be turned into a fight for our ecclesial maturity with the groping and sacrifices inherent in every learning process.

2- Self-Reliance: A Question of responsibility

Before being an external requirement, self-care is first and foremost a question of maturity and responsibility for the evangelizing mission of the Church in Africa. For the apostle of the Gentiles, self-care is a test of credibility for the bearer of the Gospel “Neither silver nor gold, have I coveted. You know yourself that my needs and those of my companions have been met by these hands of mine. Anyway, I showed you: It is struggling the way to help the weak and remember the words of the Lord Jesus, who himself said, “There is more blessing in giving than receiving"27. It is therefore required from the inside.

Indeed, most of the local Churches in Africa, have passed the era of first evangelization, the one conducted by the missionaries. The torch of evangelization is transmitted. Assuming fully, one’s commitments vis-à-vis the evangelical mission cannot be reduced, for the Church in Africa, the only pastoral challenges that matter, in many cases, depend on the availability of funding. The ministry has a cost. The growth of the ecclesial body should be able to be accompanied by a progressive material autonomy that ensures a sufficient self-care. It is a requirement of maturity and responsibility.

Self-care is more than a narrative declaration; it is about the daily life of individuals living in a community that is faced with a situation requesting an invitation to respond and position themselves facing responsibilities. We must act, but acting methodically in the insight of creating wealth.

27Acts 20, 33-35 265 | P a g e

II - Wealth

1- Traditional resources

In general, our traditional sources of income are: • The Mass honorarium • Collections (ordinary and extraordinary) • Offerings • The Church dues • The fundraisings (ZINDO) • Various contributions • Donations (internal and external)

But these traditional sources alone cannot cover up the current needs, neither can they ensure a decent support to priests, so as to innovate pastoral projects. We cannot be satisfied with this situation, having understood the actual issues of self-care for our churches in Africa. We must engage in creating new sources of wealth in accordance with the legal standards set by the Church.

2- Need for Wealth-Creating Investments

This is where skill and imagination must join hands to face the magnitude of needs. Here are some current surveys in Benin, which, though imperfect, provide a little relief on the path of self-management:

• Seminars

 The mobilization of local donors for seminars : These kinds of foundations including former seminarians, those attending seminars, people interested in supporting vocations ... who team up to help directly or indirectly (free courses, free lectures, promote access seminarians to services as part of their training ...) seminars ;  The mobilization of parishes serving seminars to bring donations in kind.  The development of the agro pastoral sector: Livestock make a substantial share of the Budget of the major Seminary Saint Gall in

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Ouidah and Agriculture did the same at the major seminary Mgr Louis Parisot Tchanvédji  The seminarians of skills at the service of their training: Electricians seminarians, carpenters, bookbinders, IT ... bringing their labor strength to the seminary.

• Dioceses, parishes and institutions: these are varied initiatives:

 Creating agro-pastoral centers  Investment in real estate (acquisition of lands, construction of buildings for rent)  Establishment of reception centers operating as hotels  Banks Investments Funds  Shareholders in companies  Etc. …

Unfortunately, we have reached a point where we are convinced only about many failures and blockages in the issue of self-care, the most important and most crucial is not located at the activities to be undertaken in order to create wealth. And error so far is to have concentrated all our energies on generating assets. The challenge of the whole problem lies in the healthy, equitable and harmonious assets available.

III - The Need for A Healthy and Harmonious Management of Assets

1- The need for a change of mentality.

If most self-financing policies have failed or are struggling to take root, it is because we have not yet succeeded, as clergy and laity, to make self-care a conviction. Self-care is still perceived by a Christian people less prepared to take its destiny in hand and a clergy used to wait most of the beyond the seas, as a speech invented by the priest or Bishop so as they will no longer give out money. The myth that “the Church is rich “continues to feed many attitudes in the African Church.

The solution will come from our ability to persuade and motivate all the people of God, the clergy and laity, to change their vision. We need to put

267 | P a g e less emphasis on the money to give than the reasons for giving this money. Here, the experience of the construction of presbyteries in some parishes have proved the correctness of this view. Presbyteries were constructed entirely from funds raised by Christians. It was enough to organize them, to establish the Small Christian communities, the basic structures of a parish so that these communities feel the need to have a pastor who will be leading them. And then arose the problem of "the mission house ". In many dioceses many presbyteries were well built. Certainly this campaign for a change of mentality takes time and energy but it seems that this is an obligatory passage.

Another very important issue is the awakening of future priests to the concept of management techniques during their formation. Training in planning and budget management is essential. For this purpose, it was introduced in the years of theology, at the major seminaries a practical course of economics and management, to equip our future parish priests and church institutions to be responsible for sound management.

2- For Good Governance: Establishment of functional management structures

In a dynamic self-financing, planning is absolutely necessary so that actions and verifications are based on current data on all opportunities enabling to achieve results in short, medium and long term. The Church does not escape the common ill which Africa suffers economically from: Poor management of available resources. If the Can 1283 CIC / 83 specifies that " before taking office administrators: 1 ° they must take an oath before the ordinary or his delegate, to be good and faithful stewards; ... ”it is because sound management is never, neither innate nor a definitive achievement. Therefore, it really seems appropriate to insist not only on the establishment of management structures provided by the Church and demanded by the art of management, but particularly to ensure that they are functional.

Though the experience of Benin shows a willingness to set up structures ensuring sound management (Council for Economic Affairs, statutory auditor, recruitment of accountants, managers ...), monitoring, control and

268 | P a g e evaluation (inspections, audits, publication of balance sheets of management ...) in project management, parishes, institutions ... are struggling to get into the habit. But from the perspective of self-reliance, the organization for a better management of existing works and those to be created to enable and to continue the work of evangelization and actually participate in the common effort of communion-sharing in every Church and the whole Church, is central. Without proper management of community assets, self- care cannot exist as active solidarity.

3- For a better management: Active solidarity

It is here that we must strongly assert that self-care cannot be an isolationism. It is, as a process of opening up to interdependence, to ecclesial communion service without which any church destructs herself. Under this communion, the various parties bring their gifts to others and to the whole Church so that all features and are enriched by each own efforts and contributions of others in a reciprocal giving and receiving.

In this sense, Africa was already living inter ecclesial exchange on the level of spiritual goods and apostolic workers. But she is expected to grow financially. Consciousness is more vivid than our churches must join together to confront the issue of self-financing, through groupings, federations and the pooling of assets. This type of management is necessary because of the imbalances between the financial and material resources of the parishes of the same diocese on one hand, and among dioceses of the same country on the other hand. The imbalance being a matter of lack of balance, there is room for adjustments that restore balance or tend it.

In this, the present trend is the creation of pooled funds supplied by the church dues, the percentages taken from some parish revenues, certain subsidies granted to the clergy. The funds from these joint funds in some dioceses are donated to parishes in the form of allocation. In others dioceses, these funds are intended to finance pastoral works or joint projects (retirement home for priests, illness insurance, presbyteries, catechesis room ...). Unfortunately, these accounts, because they are joint, are struggling to be bailed out. So, we are sent to the ecclesiology we live: The issue of

269 | P a g e self-care of the Church in Africa today is in terms of balance between " individual " and the " communal ".

Conclusion

Self-care is not an option for the Church in Africa. Most of our local churches celebrated the centenary of their evangelization. It may not be much as compared to others that count twenty centuries. However, this is not nothing. The self-management of the Church in Africa is to be looked at more as a mature ecclesial path than a specific problem to solve. It becomes a community project: Its realization happens at the end of a long way ; it will be the culmination of a walk that involves many steps ; it will be the result of a constant struggle ; it will require sometimes violent tensions since, walking in the self-care is about breaking the negative dependencies that hinder, paralyze, preventing to grow, to be yourself. Discussions are under experimentation and ongoing efforts with their lot of failure and success. We will need, at each station, on the way to self-care, to go back to the basic question : Facing the "every man for himself "Which becomes increasingly the norm in our Christian communities. How to succeed between the diocese and the parish on one hand, and between the faithful, the priest and the bishop on the other hand, a communion that would be expressed in terms community of property?

For the Episcopal Conference of Benin

Antoine + Ganyé

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B. THE CHURCH’S SELF-RELIANCE IN BURKINA FASO

Preamble

"The Church-Family of God in Burkina Faso celebrated in faith and hope, the first national synod from 22 to 28 November 1999 in Ouagadougou. This synod was announced by the Bishops after Special Synod of Bishops for Africa, and was prepared in all the dioceses of Burkina Faso. Its preparation and celebration mobilized all the faithful and all actors involved in the Christian community: Individual, small communities, parishes, Church institutions and associations ". The conclusions of the synod about self-care:

Need

"Brothers and sisters, the proofreading of the history of our Church - Family has created in the delegates of the National Synod an awareness of a mentality which we must now do away with; it's about the dependency mentality. And to get out, there is no other way than to begin to realized OUR OWN SELF-RELIANCE.

Indeed, today the self-care is imposed on us as a necessity for the life of our Church-Family. This is an option that covers all the needs of our Church, the pastoral field, as all institutions: SCCs, parishes, formation houses, and the social ministry. We have to find ourselves the material, financial and human resources that require evangelization and the life of our communities. It is also the Pope's concern: "It is urgent that the particular Churches in Africa set the objective of meeting by themselves as earlier as possible their own needs and ensure their self-financing" (EIA 104)

The self-care becomes a word of irreversible order for our Church Family. Its implementation requires a change of mentality. So should we raise awareness and educate the Christians, everyone about the awareness of this need. For self-care is both source and consequence of family spirit and sense of belonging to the same family.

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Reasons and Means Therefore, brothers and sisters, we urge each and every one of you, to be convinced you of the benefits of this option. For the belonging to the same Church must be translated by the will and duty to participate effectively in the realization of one’s self-care, and that by accepting that the means are available: offerings, Church dues, donations, contributions, contributions to support various works and institutions. Other means have been suggested by the Synod as income-generating activities, including Christian communities will take the initiative boldly.

In this area, the pastors will appeal to competent and honest laymen that they will associate with the management of the activities and assets of the parishes and communities. For transparency reasons, they themselves will be in charge of informing on a regular basis the faithful about the management of the church property. Obviously training sessions effectively contribute to the awareness and consciousness of the faithful. "(Church- Family of God ferment of the New World, post synodal guidelines, 6 P)

In January 2008, the Bishops of Burkina Faso delivered this message with the title:

Message of the Episcopal Conference For the self-reliance of the Church-Family of God in Burkina Faso.

"Sons and daughters of the Church-Family of God, Grace to you and peace from our Lord Jesus Christ. The solemnity of Pentecost offers us a nice opportunity to review some points of the national synod, to invite you to action.

Pentecost “fifty days after Easter “is first of all the harvest festival. This is the harvest of the fruits of the Promised Land. For the sons of Israel, the time of the manna is a transitional time. What is promised is the possession of the land and the enjoyment of its fruits by the sweat of their brows. Today we are the New People of God, the Church-Family of

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God. For us too, the time of the manna was transitory, now it is the time of the appropriation of land and enjoyment of the fruits we have produced. This is the time of independence; autonomy in personnel, equipment and finance.

To ensure its evangelizing mission, the Church-Family has to take charge. We cannot expect any help from outside. We must rely primarily on our own resources, without rejecting external donations, because they express the universal solidarity.

Son and daughters of the Church-Family of God, today we want to introduce you further on the path of self-management of our Church-Family and its institutions. We are not starting from nothing. The national synod had already identified a number of initiatives. The particular Churches, for some time think and take actions in order to achieve self-care. It concerns your bishops at the highest point, and they want to share this message with great concern to each and every son and daughter of the Church-Family. We your bishops are committed to put in place a rigorous and transparent management, with internal and external control structures of our Church- Family. We rely on the laity in our councils for economic affairs.

Your bishops also resolve to leave free hands to the laity for the success of our joint action. We are also committed to offer our priests the needed training for transparent accounting at all levels and regular reports.

Priests are reminded of their duty to account to the faithful on the use tof their donations. We also ask them to be the main facilitators at the base in creating the awareness among Christians of their duty to give and inviting them to generosity in their various donations: Offerings at mass, church tax, collections, tithes...

To the laity we remind them that they " are bound by the obligation to provide for the needs of the Church so that she has what is necessary for divine worship, for apostolic works and charity and worthy support of its ministers "(Canon 222, § 1).

To our lay organizations, businessmen and Catholic faithful of good will, we still ask to meet around the National and Diocesan OCADES, to

273 | P a g e build a national development strategy of the Church. We want to remind that it is lawful for the Church to undertake income-generating activities in the various fields: Trade, agriculture, livestock, industry, transport, property management, etc. ... to support herself.

Sons and daughters of the Church-Family of God, we are invited to making the diversity of our talents and skills, the pivot of the self-care for our local churches. The first gift of the Spirit at Pentecost is to speak and be heard. We told you, we would like to be heard, to hear you and specially to see you in action. At Pentecost, this is no longer the small group locked in the upper house, is the crowd; a crowd so large that can no longer be kept in a house, but in the open air. The admission and residence of the Relics of St. Therese of the Child Jesus and the Holy Face in our country, prove us that God grants success to our undertakings for His glory and the salvation of men. Our belief is that self-care will leave our Church-family home with wind blowing, the wind of the mission.

May the Virgin Mary accompany us on this path of self-care, and may God bless the work of our hands for His greater glory and May peace be with you always."

January 2008

I. THE NATIONAL CONTEXT

a) Favorable factors for the church’s self-reliance

- The Christian consciousness for self-management of the Church. - The existence of structures managed by the Church as:

• Medical centers and clinics; • nutritional centers; • nursery schools; • Primary Schools, Secondary schools and Universities; • literacy centers;

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• The Pedagogical and Pastoral center; • orphanages, • household centers; • the women's technical training centers; • reception centers for girls; • reception centers for single mothers; • Reception Centres for older women sacked for witchcraft practices; • Centres for disabled people excluded or marginalized in society. • OCADES (Catholic Organization for Development andSolidarity). It aims to foster and live charity and justice by developing, promoting and safeguarding human life. Its role is to develop and promote development, to seek resources, implementing and coordinating projects. Self-financing of the church is the center of its action and reflections.

- The availability of associations such as: • ACATHAB (Catholic Alliance of Burkinabe’s businessmen): It is an association that was founded in response to the call of Bishops on self-care. It seeks to support self-management of the Church in all its forms with the know-how. • The Yelbundi / Forum: It proposes the development of a national strategy for the development of the Church. It should analyze the situation, lead the debate and offer a perspective. b) Many challenges on the socio-political, cultural and economic. - The weight of certain traditions; - Obscurantism; - The dependency mentality; - Illiteracy; - The poverty of the population; - Ignorance;

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- Selfishness; - The hostility of the environment.

II. THE ROLE OF THE SOCIAL DOCTRINE OF THE CHURCH IN THE CHURCH’S SELF-RELIANCE In the church’s self-support process, the social doctrine of the Church remains as a beacon to enlighten the initiatives and actions of all stakeholders. The spread of social teaching of the Church is done by: - Training sessions among which "Church World"; - Theological formation of the laity; - Social Weeks organized by the Episcopal Commission for Justice and Peace.

III. DEVELOPMENT MISSION OF A NATIONAL STRATEGY FOR THE SELF-MANAGEMENT OF THE CHURCH FAMILY A reflection from a survey at the national level on the Church- Family’s self-care was conducted and gave the following summary by groups of people involved in the life of the Church. The main objective of the study is to formulate a national strategy of the economic development of the church based on endogenous dynamics. The methodology adopted by the Bishops' Conference is the participatory approach vis-à-vis the various entities of the Church-Family.

1. The basic thinking Specifically, a mission was responsible for the following tasks for a self-support of the Church in all areas: - Identification and planning of income generating activities. - Determination of financial, material and human resources to implement the program. - Making concrete and relevant proposals for a strategy and a resource mobilization mechanism. - Identify potential partners and propose a partnership strategy. - Translating strategy into a three-year rolling plan. - Defining the modalities and institutional arrangements for program management.

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- Specifying the indicators and mechanisms for monitoring and evaluating the program.

2- Target areas - Primary and secondary Schools, Universities; - Agriculture and livestock; - Handicraft, sewing, mechanics, carpentry; - Forest management and hunting; - Tourism; - Transportation; - Trade; - Printing press; - Hospitality; - Property Management; - Banks and Insurance; - The benefits of various services; - Entertainment and recreation.

3 - The implications on the ground - Initiatives are developed in all dioceses and parishes and need to be strengthened. Note, for example: - Rational and transparent management of material goods of the Church; - The establishment of diocesan and parish management committees; - the involvement of the laity in the programming, implementation of activities and mobilization of resources; - The effort to change the mentality of being assisted; - The creation and management of economic units and activities; - reducing prestige spending and promoting modesty of church celebrations (ordinations, jubilees ...); - The generalization of the harvest festival in the country; - Collection of church dues by the SCCc; - The institution of a special offering or right of stole at registration for marriage and baptism; - The institution of tithes on the annual or monthly income for the works of the Church; 277 | P a g e

- Vocational training quality in the training of catechists’ homes; - Catechists equipment in production tools. - creating or boosting foundations (St. Peter foundation, St. Paul foundation); - The introduction of teaching modules on self-care in the formation houses. - Etc ...

Conclusion There is no shortage of ideas for self-care, but these ideas and initiatives must be coordinated and monitored. Consultants through a national survey collected at all dioceses, parishes, formation houses and religious congregations, all the elements necessary to establish a diagnosis without complacency. The results of the survey will help to formalize the desired future vision of the Church on a long-term basis. The presentation of the results of the survey will be made at a national meeting for all members of the Church and should allow for broad exchanges around different themes. National conference will soon be scheduled to gather consensus for a national self-care plan and its implementation in all parishes and dioceses of Burkina Family Church.

JUNE 2010 The General Secretariat CEBN

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C: GHANA

TOWARDS A SELF-RELIANT CHURCH IN GHANA

0.0 INTRODUCTION The Church which is the People of God has evangelization and bringing salvation to the world as its Mission. This Mission of evangelization is a complex process involving proclamation of Good News (in words, deeds and sacraments) such that there can be inner conversion and transformation of society. The Good News we are supposed to carry forward addresses all the needs of man – spiritual, social and material. It is a message that is not confined to news about eternity or life hereafter, but also proposes to change conditions here on earth. Consequently, the Catholic Church of Ghana has been concerned with not only the spiritual upliftment of the people but also their socio-economic progress. To this end the Church has over the years established many Hospitals, Clinics, Vocational/ Technical Schools, Boreholes and Wells, etc., aimed at improving the living conditions of the people. A high percentage of the costs of these projects were provided by International Donor Agencies.

1.0 What is Self-Reliance Self-reliance may mean different things to different people. It is therefore important to define the term and context within which it will be used. To be self-reliant does not mean self-sufficiency or isolation from all other societies. Some key characteristics of self- reliance include:

• depending first and foremost on own strengths and resources. • ability to determine the direction and pace of one's own development, taking into account one's peculiar local circumstances, problems as well as the means available to deal with these issues. • having appropriate plans of action and policies that respond to one's needs. • solidarity: able and willing to receive but not dependent on others for one's survival.

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Self-reliance can be viewed with respect to personnel, infrastructure, finance and socio-culture. Most times, the focus is on financial self-reliance because that is the area the laity can offer significant contributions. Besides, the other areas like availability of trained personnel, infrastructure, as well as inculturation and how the Church is organized have a strong link with financial availability.

A self-reliant Church is able to mobilise local resources and put in place functional structures to meet the challenges of evangelisation. It is able to identify, harness and efficiently manage the spiritual and material resources of the local church. Where the required resource is inadequate, it is willing to receive and to share in a spirit of interdependence and solidarity.

Furthermore, a self-reliant church does not operate in isolation; it is able to interact effectively with the rest of the universal church and is in control of the direction and pace of her development and progress without heavy dependence on outside help. A self-reliant church is one that is self- propagating, self - ministering and self - supporting.

A self-reliant Church is a Church which is in control of the direction and pace of its development or progress and does not depend very much on outside help. Self-reliant Church may be defined as one that is able to effectively interact with the rest of the Universal Church in a spirit of true interdependence; a Church that is willing to receive, but does not depend on others for its very survival. It is a Church that is merely able to discharge its routine pastoral duties but also has the will and means to take care of the economic and personal needs of both clergy and the laity. A self-reliant Church is one that has been able to put in place structures and resources that are suitably adapted to meet the challenges of evangelization.

1.1 The Need for Self-Reliance The Catholic faith was brought to Ghana by missionaries from Europe and North America. These missionaries were able to raise money from their countries of origin for their works in the missions. Over time, the capacity of these churches in Europe and North America to sustain their support to the missions weakened due to declining membership, increasing domestic burden and increasing secularization. 280 | P a g e

The increasing secularization in Europe and North America radically affected the thinking of Christians there about “Mission”. For them, Mission was no longer an issue of winning souls for Christ but a common enterprise of human transformation rooted in partnership across national, congregational and denominational barriers. New funding conditionalities began to emerge. Even though money was still available for development financing, the prevailing funding conditionalities made it practically impossible for the Church to set its own goals and determine its pace of development. These conditionalities made it even more difficult for the local Church to discover its own strengths and capabilities.

From the above, it is clear that the Church in Ghana and Africa can no longer rely on its “mother-churches” in Europe and North America for support to finance its socio-pastoral programmes. The only option now for the local Church is to proactively seek alternative but sustainable ways of mobilizing and growing resources for its work.

2.0 PRE-CONDITIONS FOR SELF-RELIANCE The long history of over-reliance on Churches in the developed world for financing Church programmes led to certain attitudes, mindsets and ways of doing things can stifle the self-reliance drive, if not properly addressed. These include:

2.1 Change of Mentally/Attitudes There is a compelling need for all (Bishop, Priests, Religious, and Laity) to change their perceptions, attitudes and habits to reflect the changing realities of the times. This can be attained through intensive education and sensitization of all stakeholders to let them know about the true state of the local church and thereafter commit themselves to support the Church according to their individual capabilities.

2.2 Shared Pastoral Vision

There is a need for a clear and shared pastoral vision. This vision will indicate where the Church will like to be at each point in time. Such a vision

281 | P a g e will make it easier for prioritization programmes and elaboration of strategies needed to get there.

2.3 Reliance on Local Resources The bedrock of self - reliance is the ability to identify and tap available local resources and opportunities. There is therefore the need to take inventory of available human and material resources that the Church can tap.

2.4 Institution of Management Systems Accountability and transparency are very essential for sustaining any self- reliance process. Gone are the days when the lay faithful knew virtually nothing about Church finances and how these funds were used. Church leadership has to be transparent and accountable to the lay faithful now. There is need to institutionalize and operate clear management systems and procedures to make accountability easier. Furthermore, the ad hoc and reactive approaches to pastoral planning should give way to strategic planning. This type of planning will not only help to trim programmes to realistic and manageable sizes but will also introduce discipline in the church’s march towards self- reliance.

2.5 Participation of the Laity When lay faithful are actively involved in planning and decision-making, they will invariably identify with the shared vision/plan and contribute to its attainment. An uniformed laity will not be aware of the realities on the ground and will therefore be reluctant to contribute their quota when required.

3.0 APPROACHES TO SELF-RELIANCE

The following suggestions can be practical ways of attaining self-reliance.

3.1 Environmental Scan and Documentation As cited earlier, the bedrock of the self-reliance is the ability to identify and tap available local resources and opportunities. This means that the church has to be very familiar with the context in which it is operating to be able to fully tap the potential therein. There is therefore the need for an 282 | P a g e environmental scan and documentation as well as periodic review to update its content so as to make it a relevant planning and policy-making tool anytime.

3.2 Fostering a Self-Propagating and Ministering Church

A Church whose membership does not grow has no future; it will die a natural death. The Church therefore needs dedicated pastoral agents to bring the Good News to people and win disciples for the Church. The Good News preached must aim at transforming the socio-cultural environment of the people it is presented to, thus freeing them from all circumstances that impede their own self-actualisation and fulfillment. There is need to invest in growing the human resources needed for consolidating and sustaining a vibrant and self-ministering church in Ghana. Some strategies worth considering include:

a) Manpower Planning and Development A clear pastoral mission will indicate the manpower and training needs over time. Good and effective leadership is essential for fostering the growth of the church, sustenance of its sacramental life and management of resources at the disposal of the church.

b) Training and Involvement of Laity: Lay faithful who are given adequate training in various aspects of church life will not be afraid to witness effectively everywhere and anytime. Systematic and on-going formation of the laity will equip them for meaningful participation in the life of the local church.

c) Inculturation Many lay faithful continue to be plagued by forces emanating from socio- cultural norms and practices, making it difficult for them to witness decisively. They continue to live in fear of certain aspects of their culture. There is need for in-depth research into such threatening socio-cultural norms and practices in order to make the church present and relevant in the daily lives of the lay faithful.

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3.3 Promoting a Self-Supporting Church Every institution needs resources to service itself. Some ways to generate and grow the resources needed for financing church programmes include:

a) Solidarity among parishes:

Self-reliance should not lead to a breaking up of the diocesan family.

Essential to the Catholic faith is sharing and solidarity. In the pursuit of self - reliance, a conscious effort must be made to build and maintain solidarity among parishes such that more endowed parishes willingly share with less endowed ones; also parishes must remain committed to the diocesan cause and support it in whichever way possible.

b) Development Fund: This is a fund that laity philanthropists and others can contribute into for financing various diocesan programmes. Fundraising activities like development levies, tithes, Lenten collections etc. are ways of mobilizing funds for development. This fund can be invested in bonds and other securities and the profits re-invested for a number of years.

Monies not immediately needed in parishes can also be so invested until required. Interest accruing should be paid to the respective partners on pro rata basis. This development fund should be allowed to grow and serve as a ready source for financing church programmes. The funding criteria should be clearly spelt out from the onset.

c) Investments: These can take the form of estate development, income-generating activities like marketing, agro-processing, fishponds, livestock development, plantations, etc. The Church itself can undertake these programmes by do so in partnership with others or guarantee loans for individuals. In all cases, investment decisions as well as management of such enterprises have to be done professionally. Where the church renders services for a fee, it should charge realistic and cost - recovery fees to ensure sustainability.

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d) Church Dues Church dues and other fees chargeable can be reliable sources of regular income if clear mobilisation structures and procedures are established. An incentive package could be designed for those collecting the dues. Although fund raising should be vigorously pursued, care must be taken not to over- burden the people with frequent demands as this will reduce their capacity and willingness to contribute as required. Payment in kind should also be encouraged especially in cash-strapped communities.

e) Entrepreneurship Training The ability of the parishioners to support the church largely depends on their income earning capacity. There is need to build their capacities in business development and management to facilitate the setting up and running of income-earning enterprises they may eventually embark on.

f) Collaboration with Government and NGOs With proper negotiations and lobbying, the church can obtain more government support for some of its development projects and services. Funding support can also be obtained from NGOs and other development agencies. The church should however avoid duplicating services and programmes merely because it wants to have its own.

4.0 CONCLUDING REMARKS Admittedly, the Church in Ghana has been growing steadily. The number of young men and women trained or still being trained as priests, religious and pastoral agents have also increased considerably. The number of Dioceses in Ghana has also virtually doubled since 1995 and all the dioceses are manned by Ghanaian nationals. Following from the above, one can confidently say that the Church in Ghana is, to a large extent, self- propagating and self-ministering. Conversely the church in Ghana is still heavily dependent on external support to finance its socio-pastoral programmes.

There is an urgent need to come up with pragmatic ways of mobilizing and growing local resources to finance Church programmes. Certain old attitudes and habits inimical to self-reliance must give way to new and professional approaches. All stakeholders must be sufficiently sensitized on the role(s) 285 | P a g e each is expected to play and periodically made to account for their stewardship. It is possible to have a self-supporting church in Ghana in the near future if the church plans its programmes well, intensifies local resource mobilisation and builds the capacity of its frontline staff to manage its resources prudently and professionally.

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D: LESOTHO CATHOLIC BISHOPS’ CONFERENCE SELF-RELIANCE, THE WAY FORWARD FOR THE CHURCH IN AFRICA I have to apologize for responding that late to your letter dated 31st March 2009 due to failure to revisit it after its reception. I have just discovered that you would like to have a report from each Episcopal Conference, most probably on how we are progressing in our attempts towards Self-Reliance as the local Church. Though Lesotho is still enlisted among the poorest countries in Africa, and people are having a hard time making ends meet, I can say with all pride that people seem to understand the plea that it is their duty to join hands and do all in their power in striving for the Church’s self- reliance. Generous individuals who are in a position to share their lot of fortune for Church purposes do so without counting the cost. Their good example does motivate others to emulate them even if it be at lower scale. For example, we have a Catholic usually engaged by the Government in the road building projects who, on his own, built a beautiful church in the mountain area of the Archdiocese of Maseru. He paid for all the church furniture and utilities from cruets to pews and Altar. That is what we mean by “a good example” by an individual, but with great impact on motivating others to follow the suit. To confirm that, he other businessmen joined hands to form a non-denominational group that bought five vehicles, model being Mercedes Benz Sprinter, to support different Churches, including ours, in their efforts to combat spread of HIV/AIDS in the country.

The local Church through the Lesotho Catholic Bishops’ Conference Secretariat organized a formal session in which representatives of the clergy, religious congregations and laity participated to draw up a Strategic Plan in view of Self-Reliance of the Catholic Church in Lesotho. It has been approved by the Bishops and all that is to be done now is to have it printed and implemented according to the inbuilt plan. It is multi-faceted and thus does not focus only on financial matters, which would be a small portion of the whole spectrum of the Church.

Besides, the Catholic elite have organized themselves into an association registered with the Lesotho Government so as to have a legal stand, giving them a right to defend the Church in case of need. It is registered as the 287 | P a g e

Lesotho Association of Catholic Professionals, ready to help the Church with their expediency in their proper fields of profession.

The Conference has also established Self-Reliance Committee comprising four priests representing the four dioceses of our ecclesiastical province. I hope the committee will soon co-opt some religious and lay people and help Catholics understand that foreign missionary presence and initiatives marked the beginnings of the local Church that now has to stand on her own feet and “drink from her own springs”. We also have to stress the fact that environment and context have to be in such a way that they favor popular development that makes it easy for our people to have in order to be able to give. People’s efforts are easily frustrated by both climate change and political and civil rulers who tend to grasp rather than deliver.

May I also note that history is now being made in the local Church by resignation of two of its four Pastors and their replacement by two new ones who are to receive Episcopal ordination during the forthcoming month of September: Archbishop-Elect of Maseru on September 12, 2009 and Bishop- Elect of Leribe on September 19, 2009. It is another important moment where our Catholics are expected to bear expenses incurred in preparing for and celebrating these historic events.

A word of thanks goes to United States Catholic Bishops’ Conference for their contribution to the local Church’s efforts in works of development and in a fight against the spread of HIV/AIDS, and to the Southern African Catholic Bishops’ Conference for helping us to safeguard as far as possible our Catholic Schools that are the most numerous in our land and to preserve and promote Christian character of formation and education imparted to our youth. All said most of important Desks and Programs of the Conference are not functioning due to lack of funds. We are presently in the process of dealing with this problem which we simply cannot solve without foreign contributions. Why should we be hopelessly hopeless instead of hoping even against all hope?

Yours in C.J. and M.I. Emilianus Tsasane, O.M.I. General Secretary – LCBC

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E. UGANDA EPISCOPAL CONFERENCE - Environment, Governance, Justice and Peace Key programme areas

On public Expenditure: Through its justice and Peace Department, the Conference developed and published a Hand Book on Public Expenditure monitoring and tracking for diocesan Justice and Peace Commissions. This has enabled local communities through public expenditure monitoring to continue monitoring the use public resources in the fields of health, education and agriculture. For instance Soroti Catholic Diocese Monitoring groups have had recognizable milestones when they tracked and recovered funds that had been misappropriated by a school head teacher. These community monitoring groups have continued to report cases of impropriety and misuse of public resources to appropriate authorities.

On Human Rights Education and Awareness:

In the continued fulfillment of our mandate the Conference continued to undertake strategic initiatives intended to enhance human rights awareness through human rights education. In partnership with GIZ, we have taken steps to conduct human rights education for local government leaders, civil society and religious leaders in both Kampala Archdiocese and Soroti Catholic Diocese. This has equipped groups and individuals in the project areas with knowledge and skills to demand, promote, respect and monitor their rights and freedoms. This has been remarkable to certain extent in addressing the rampant cases of human rights violation. Through human right education, men and women especially at community level are now in position to identify and report cases of human rights violations.

On Strengthening the Parliamentary Liaison Program: a. The Parliamentary Liaison desk of the Uganda Catholic Bishops’ Conference is the official channel for contact and dialogue between the Catholic Church in Uganda on the one hand, and the country’s Parliament and Executive on the other. It was started as result of the

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Action for Better Governance initiative and with the recommendation of AMECEA. It has provided an avenue for the Church as part of civil society- to contribute to debates on issues of public policy, to exert and influence for the common good in areas of political, economic and social concern, and to help shape legislative and policy developments. b. Therefore, the program has kept the Catholic Bishops and citizens of Uganda in general, informed about public policy and legislation and have helped the people through the Catholic Bishops in particular to influence these policies in favour of the poor and in consideration of the values of the Catholic Church. c. The desk has linked the Conference as regards relations between Church and the parliament of Uganda in areas of national policy advocacy and legislation especially in field of promotion and protection of human rights, democracy and good governance, justice and peace, general sensitization and through its bi-annual publication entitled “The Parliamentary and Social Justice Reader” educated the public on issues that take place in the national assembly. d. Central to this program has been the national and grass root level based lobby and advocacy. The liaison office has since its establishment worked hand in hand with other networks on key national issues by participating in and monitoring of policy-making and law making processes to make sure they are pro-life and pro-people. These include among others the Uganda Joint Christian Council (UJCC) and the Anti- Corruption Coalition Uganda among many others. e. At parliamentary level, success was noted in the absorption in the views in the following bills of some of which have been passed into Acts of parliament: Land Amendment Bills, Domestic Violence Bill, Prohibition of Female Genital Mutilation Bill, Kampala Capital City Bill, the Regional Governments Bill and the Whistle Blowers Bill among others. f. It should be noted that our joint advocacy with Uganda Joint Christian Council yielded results at the beginning of 2013, when we advocated for the withdrawal of the Marriage and Divorce Bill which we strongly believed that some of its clauses did not augur well with our long cherished values and principles. The said Bill has been since suspended for further consultations.

290 | P a g e g. In 2011, through our Parliamentary Liaison Desk, the Conference conducted a survey in Soroti Catholic Diocese with a major aim to establish the existence, access and effectiveness of constituency offices. This has acted as tool for lobby and advocacy for increased interaction and consultation between the electorate and their representatives. h. In 2012, together with Uganda Joint Christian Council and other civil society organizations we signed a memorandum of understanding between church, civil society and parliament a step that formalized our working relationship with the institution of parliament.

On National Oil and Gas Advocacy: a. The purpose of this was to advocate for enforceable, transparent and equitable standards and mechanisms regarding the environment, health, economic, human rights and human security in all oil and gas mining and revenue sharing activities in Hoima Diocese. This was a tool necessary to foster reasonable participation and overall benefit by oil companies, government of Uganda and the citizens as key stake holders. b. In matters of access to information concerning oil exploration processes, the local community in Hoima diocese has been empowered trainings with the necessary knowledge and skills required to access, monitor and report the activities of oil companies in the District of Buliisa that are in violation if fundamental human rights. c. Through the local citizens forum on oil activities substandard work by Tallow Oil Company was reported when Tallow Oil Company donated and constructed a Timber/wooden primary school in its fulfillment of corporate social responsibility. This was taken as a point of lobby by the community monitoring groups and through various dialogues and engagement, the Oil Company constructed a better school fro the community. d. Further, the department has conducted a regional survey in Bunyoro (the oil rich region) aimed at “Fostering community access to information necessary for equitable Management of Oil Resources in Uganda.” e. The above survey was in view and was conceived from the existing limitations on community access to oil and gas exploration related information in a bid to promoted greater transparency and accountability in Uganda’s oil sector. It has also been used to mobilizing diocesan

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Justice and Peace stakeholders and building their capacity to participate in the development of the extractive industry. f. This has been one of the ways through which the Conference has contributed to advocating for greater transparency, accountability and public participation in the management of Uganda’s natural resources. g. Other activities undertaken by the Conference through its Justice and Peace department in the oil rich region, with financial support from CAFOD include facilitating media educational programs for local community members and community dialogues to identify local challenges.

On Capacity Building for Dioceses: a. Under the conflict transformation project being implemented in West Nile, East and the Northern part of Uganda, capacity strengthening efforts have been undertaken with remarkable achievements. The conflict and post conflict communities have been trained in knowledge and skills necessary to address the post conflict challenges. Through diocesan justice and peace commissions, communities have been empowered and equipped with alternative dispute resolution mechanisms especially in the wake of escalating land conflicts in these areas. b. Further steps have been taken to address the challenge of gender based violation through strategic capacity efforts in training dioceses of the East and Greater North on existing policy and legislative framework on gender, law and human rights. this has raised awareness and conscious among staff and other people especially at the community level about the need to protect women and girls rights as a strategy to mitigate cases of gender based violence especially at family level.

On the Karamoja Peace and Conflict Transformation Project:

a- The conference has continued to play its role in finding a lasting solution to the Karamoja conflict. In 2011 the department of justice and Peace conducted a survey on ‘’ the role of traditional justice systems in solving inter- tribai conflict’’. The findings have been used to explore opportunities

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of strengthening traditional conflict resolution mechanisms as a strategy to involve local communities in finding solutions to their own problems. Further deliberate efforts have been taken to train local justice and peace actors in skills of how to integrate conventional justice systems into traditional conflict resolution mechanisms b- In 2012 a project to enhance collaboration between Catholic Church, police, Uganda Human Rights Commission and Civil Society for human rights protection was launched by Rt. Rev. Henry Ssentongo, Bishop of Moroto Diocese. This was aimed at identifying ourselves as very important stakeholders in the promotion and protection of human rights in the Karamoja region. This led to follow-up trainings for Karamoja Justice and Peace Committees on human rights monitoring and reporting.

On the Decent Work Program In 2012, in close partnership Kolping International and the German Commission for Justice and Peace, our department for Justice and Peace launched a project on promoting decent work in the informal sector. This project is quite important to support our national advocacy efforts on the decent work agenda especially in the informal sector.

On Deeping Multiparty Democracy:

a- The Department of justice and Peace in partnership with HANNS SEIDEL Foundation Nairobi Office trained district councilors, journalists and Members of Parliament on deepening multiparty democracy in Uganda. This was in preparation of local leaders as we journey towards the next elections. b- The trainings enhanced citizens’ consciousness about the need to constructively participate in the electoral reform agenda and processes in Uganda. It also fostered interaction, dialogue and engagement among national state and non-state electoral 293 | P a g e

process stakeholders to work for the implementation of electoral reforms necessary for free, fair, secure and democratic multiparty elections in Uganda. c- Special attention was put on the need to strengthen the true pillars of democratic governance as reflected in multi-party political dispensation. The trainings also tackled strategies this was in fulfillment of the Conference’s mandate of promoting democratic governance and currently there are plans to roll out the same program to all districts in Uganda.

On environmental Management: a) In a bid to respond to the current climate challenges in the country, Caritas Uganda conducted an assessment on ‘’ the key obstacles and opportunities for integrating Climate Change Adaptation, Disaster Risk Reduction and Ecosystems Management and Restoration in Teso- Karamoja regions’’. The information collected formed a basis for Caritas Uganda’s subsequent interventions to address the identified stumbling blocks in sustainable environmental management in the regions. b) They raised awareness for local government stakeholders both political, technical personnel and National leaders of Teso- Karamoja region on the key obstacles hindering integration of Climate Change adaptation (CCA), Disaster Risk Reduction (DRR), and Ecosystems Management and Restoration (EMR) Into local and National level development planning. Priority strategies were drawn on how best to address the issues highlighted in the assessment report. c) Caritas Uganda also dialogued and engaged government on National Disaster Risk Reduction Platform coordinated by the office of the Prime Minister. Being a member organization in the platform, it called for the attention of government and other CSOs to respond to the pressing concerns regarding disaster risk management in Teso-Karamoja regions. As a key milestone, the department influenced government to rehabilitate the Teso-Karamoja roads which were in a very 294 | P a g e

bad state due to floods. As a result, Road works at Iririin Napak Districk and Kweento Nakapiripirit district are being worked upon. d) Due to untimely dissemination of Early Warning Information in Teso- Karamoja Region, Caritas Uganda lobbied for the translated audio. Early warning information to be given to the Non-Government Organizations by the National Meteorological Department to enhance on the timely dissemination of it to local communities. Translated audio early warning information for the period October 2012 to January 2013 was given to organizations including PfR local partners (Caritas Moroto and SOCADIDO were given nga’Karamojong and Ateso versions) to disseminate to the local communities using local radio station and this enabled small holder Farmers to plant their crops based on the knowledge of when and which crops to grow for the season. e) The department with support of Cordaid strengthened the capacity of other partner organizations (TPO-Uganda, Ecological Christian Organization, Caritas Moroto, SOCADIDO) on lobby and advocacy. As a result of capacity strengthening effort, a formidable team of partner organization on lobby and advocacy was formed. Based on the skills acquired from the training, they have engaged local governments in Teso-Karamoja region to enact and enforce bye-laws and ordinances to regulate indiscriminate cutting of trees for charcoal burning and encroachment of wetlands. These bye-laws and ordinances have enabled people to be keepers of their own environment are being degraded in the region. f) Caritas Uganda participated in the religious Leaders dialogue on DRR Organized by the Uganda Joint Christian Council ( UJCC) in which we developed a joint communiqué to the vice President and called for increased Financing and Integration of CCA/DRR/EMR into government development programmes as the country reviews its National Development Plan.

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g) During 2013 Caritas week event that took in Tororo Arch Diocese the Arch Bishop of Tororo and diocesan Caritas directors developed and issued a communiqué to the speaker of Parliament on the need to increase financing for the environment and Natural Resource Sector to facilitate effective implementation of the existing policies and programmes on environmental management.

Lessons Learnt:

a- Engaging the Catholic Church structures and leaders in program implementation stimulates demand, enhances accountability and acceptability for services, and facilitates quick information flow and mobilization. b- The prophetic voice by the Catholic Bishops in parliamentary advocacy work enhances positive response to issues of common concern in parliament. c- Resolution and addressing issues of common interest collectively is possible when the catholic Bishop act jointly and speak with one voice. d- The Catholic Parliamentary liaison desk in collaboration with Uganda Joint Christian Council as platforms for the Church in parliament has created a sense of common direction to influence policy at all levels.

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ADDRESS BY THE SECAM PRESIDENT TO THE PRESIDENT OF THE DEMOCRATIC REPUBLIC OF CONGO, H.E. JOSEPH KABILA, DURING A COUTERSY CALL ON FRIDAY, JULY 12, 2013

Your Excellency, Mr. Joseph KABILA, President of the Democratic Republic of Congo; Honourable Ministers of state and Other Government Officials I bring you greetings from all the participants of the 16th Plenary Assembly of the symposium of Episcopal Conferences of Africa and Madagascar (SECAM) that is taking place in your Country from July 8-15, 2013. Those of us here are members of the Standing Committee; we represent all the regions of SECAM.

First of all, I would like to thank Your Excellency, for sending your Minister of the Interior, to represent you at the Opening Ceremony of our Plenary Assembly. Once again, I wish to congratulate you and the people of the Democratic Republic of Congo on the occasion of your Independence Anniversary which you celebrated on June 30.

Your Excellency, the President of the Episcopal Conference of your country, Bishop Nicolas Djomo, has informed us about all that you have done and continue to do to make our stay here comfortable and memorable. We are appreciative of this support and thankful to you. May the Good Lord bless you.

The first time that SECAM held a Plenary Assembly in Kinshasa was in 1984, almost 30 years ago. We are in your country, once again to deliberate on issues pertaining to reconciliation, justice and peace on our dear continent of Africa. The theme of our Assembly is from the Apostolic Exhortation of Pope (Emeritus) Benedict XVI: Africae Munus. The Theme is: The Church – Family of God in Africa in the Service of Reconciliation, Justice and Peace.

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Your Excellency, SECAM is a continental organization of the Bishops’ Conferences in Africa and her islands. The Mission of SECAM is to be a sign and instrument of salvation and to build the Church as Family of God in Africa. SECAM endeavors to preserve and foster communion, collaboration and joint action among all the Episcopal Conferences especially in matters of spiritual and human development of the peoples on the African continent.As you very well know, the Catholic Church, wherever she finds herself, promotes integral human development. We contribute in no small measure in the fields of Education, Agriculture and Health. We also engage in conflict resolution, reconciliation, peace-building, the preservation of the environment, and he promotion of good governance and democracy in Africa. Mr. President, we would like to present to you, as we did to other Heads of State in Africa, a copy of our Pastoral Letter on: Governance, Common Good and Democratic Transitions in Africa. We take this opportunity of our courtesy call to make a passionate appeal to Your Excellency to use your good offices to promote reconciliation, justice and peace on our continent as a whole and in your country and sub-region, in particular. Please rest assured that SECAM through its various structures is more than willing to offer its contribution in finding lasting peace for the good of the people of Africa. May the Good Lord bless you, your family, your Government and the people of your great country. Thank you very much!

Polycarp Cardinal PENGO President of SECAM

*Please Note: That this Address was delivered by the newly elected SECAM President, His Excellency, Gabriel MBILINGI Archbishop of Lubango (Angola)

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MESSAGE FROM THE 16th PLENARY ASSEMBLY OF THE SYMPOSIUM OF EPISCOPAL CONFERENCES IN AFRICA AND MADAGASCAR (SECAM) Held in Kinshasa, from 8 to 15 July 2013

INTRODUCTION 1. We, Cardinals, Archbishops and Bishops, delegates of Conferences of Catholic Bishops of Africa and Madagascar, met in Kinshasa from 8 to 15 July 2013 for our 16th Plenary Assembly of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), on the theme: "The Church-Family of God in Africa in Service of Reconciliation, Justice and Peace", have shared in prayer, the joys and sorrows, sufferings and hopes of the Christian faithful, and the entire population of our continent (cf. GS 1). At the end of this meeting, we address this message of peace, hope, faith and love to the whole Church-Family of God in Africa as well as to the people of Africa and beyond. 2. We take this opportunity to thank the Church-Family of God in the Democratic Republic of Congo, in particular, the Bishops’ Conference, the Archdiocese of Kinshasa, and the Government of Democratic Republic of Congo, for the hospitality and logistical and material support. Also, we express our gratitude to the Associations and our Partners whose collaboration and solidarity were helpful. 3. The choice of Kinshasa for this meeting was for us a way to express our pastoral and organic solidarity, the testimony of our affective and effective communion with the people of this country who, for many years, endured the horror of war. Our solidarity and communion are also with the people of Africa and other continents who are in the same situation of crisis and instability at different levels: the Central African Republic, Countries of the Horn of Africa, Mali, Nigeria, South Sudan, Madagascar, Tunisia and Egypt. These two last countries were the birthplace of the flourishing African Christianity during the five (5) first centuries. They produced eminent figures of Christianity such as Augustine, Cyprian, Felicity and Perpetua, Origen, and . On behalf of our common faith with these 302 | P a g e ancient witnesses of Christ, and those of today as the Martyrs of Uganda, Josephine Bakhita, Annuarite Nengapeta, Isidore Bakanja, we issue, for all, this call of our Lord Jesus Christ: "You are all brothers!" (Mt 23:8). Stop making war “look for that which contributes to peace" (cf. Rm 14, 19). I. THE CURRENT SITUATION OF AFRICA 4. Africa is a rich continent with its human, mineral, spiritual, mineral and energy resources. Its economic growth rate is now in positive development. Initiatives are being taken here and there to improve the living conditions of the people. Efforts are also been made to find helpful and peaceful solutions to various conflicts. In spite of this, more or less, promising checklist, it is necessary to recognize that much remains to be done. Indeed, situations of sin and of misery, which are still present in Africa, challenge our conscience as pastors of the flock entrusted to us. We will never tire of saying that the natural resources in our countries must serve the wellbeing of all and not that of a minority. These resources, which often are the main reason for conflicts and proxy wars between the great powers and multinational corporations on our continent, are God’s gift which we out to multiply, as the parable of the talents tells us (cf. Lk 19: 12-27). 5. The family constitutes that basic unit that shapes citizens who are called upon to manage politics and ensure harmony in society. Ideologies of all kinds, driven by the mass media, may try to distort and disorient this family unit. This is an opportunity for us to place it again within its fundamental role. These situations call upon our Church-Family of God to reaffirm and strengthen its commitment to the service of reconciliation, justice and peace in our continent. II. OUR RESPONSE IN THE LIGHT OF FAITH Deeper Evangelization 6. This Year of Faith gives us a chance to live out deeper evangelization with urgency. In our context, this should be achieved by biblical formation, catechesis and a widespread sensitization of pastoral agents. 7. Biblical formation helps us to discover the centrality of Christ, the "Word made flesh" (Jn 1: 14) who guides our lives and leads us to action. We depend on our pastoral agents, these authentic servants of the Word of God, 303 | P a g e to bring the message of the Gospel to the heart of people and African societies, in a manner that allows them to meet the living and liberating Christ. Conversion 8. The evils that the African continent suffer from drive from the heart of the sinful individual human being. Hence, the need to convert to the power of Christ who alone is able to renew all things, especially our lives (cf. Rev 21: 5). Conversion, which is the fruit of evangelization and a condition for entering God’s Kingdom (cf. Mk 1: 15), leads one to renounce selfish tendencies and to go against the prevailing currents, to be continuously focussed on "ongoing conversion to the Father, the source of true life, who alone is capable of delivering us from evil and all temptations, and keeping us in his Spirit, in the very heart of the struggle against the forces of evil.”(Africae Munus No. 32). 9. Conversion is lived out in a special way through the Sacrament of Reconciliation where it is accorded a singular attention to make it a true "school of the heart". To this effect, SECAM intends to celebrate a "Year of Reconciliation" at the continental level, as recommended by the Synod Fathers. (Africae Munus No. 157). Dialogue 10. Dialogue is the basis for any action for peace. It is one way of witnessing to the love of God for all believers regardless of their Christian denomination, their religion or ideology. Education to listen, to respect the other without fear, must begin in the family before it is extended to all areas of life: a dialogue between ourselves, dialogue with others. In short, to promote dialogue, the Church Family of God, is a way of being in the service of society in all its components for a harmonious life. However, this dialogue must be in truth, reciprocity, respect for others and tolerance. 11. Our mission is to proclaim the Gospel, this is a message of life and liberation which strengthens us in the conviction that "Our destiny is still in our hands. All she is asking for is the space to breathe and thrive. Africa is already moving; and the Church is moving with her, offering her the light of the Gospel. The waters may be turbulent. But with our gaze on Christ the Lord, we shall make it safely to the port of reconciliation, justice and peace. 304 | P a g e

“(Message of the Second Special Assembly for Africa of the Synod of Bishops, n.42).

IV. RESOLUTIONS AND RECOMMENDATIONS 12. Finally, we have some resolutions and make the following recommendations: RESOLUTIONS 13. We consider the two Post-Synod Apostolic Exhortations "Ecclesia in Africa" and "Africae Munus" as essential guidelines for the commitment of the Church-Family of God in our continent. 14. The commitment to reconciliation, justice and peace concerns first of all the Church. This is why we are committed to banish in ourselves any form of discrimination, division and injustice. 15. Faced with ideological and religious challenges of our time, we are committed to speak loudly and to clearly pose significant acts so that the Church-Family of God may truly be at the service of reconciliation, justice and peace throughout African countries. 16. We commit ourselves to undertake efforts (involving Catholic Universities and African Christian elites) in the human, spiritual, and doctrinal formation of the laity, women and men, so that they may take their responsibilities at family, social, economic, and political level, in accordance with the Social Teaching of the Church; 17. We reaffirm the dignity of Christian marriage and of the family founded on Gospel values, able to promote reconciliation, justice and peace; 18. We commit ourselves to accompany the youth through an integral formation to facilitate their integration into society; 19. We recognize the importance and role of women in the work of evangelization and reconciliation; 20. We urge all Christian leaders at all levels to not yield to the temptation to monopolize power and to accumulate wealth, but to have a sound relation 305 | P a g e to power and money as means with which we can struggle for justice, protection of the environment and development, in a renewed awareness and converted heart. 21. We commit ourselves to establish "Justice and Peace" commissions in all dioceses where they do not yet exist and to strengthen them where they exist, by ensuring the training of their leaders. 22. We commit ourselves to celebrate a Year of Reconciliation at continental level to respond to the appeal of the Pope in "Africae Munus" (cf. No. 157). The Standing Committee of SECAM is responsible for defining the practical arrangements for this celebration; 23. We believe that the plan of salvation of God has made Africa a land of peace, of physical and food security (Abraham, Jacob, ); it continues today through the evangelizing action of the Church. That is why we have decided to put in place, a SECAM Pastoral Strategic Plan incorporating all levels of the Church (Small Christian Community, parish, diocesan, national or regional Conference) to better ensure the implementation of "Africae Munus" so that the Church-Family of God in Africa may effectively be involved in the service of reconciliation, justice and peace. 24. We want to follow the example of Christ to express the truth in humility, as an indispensable condition to live, to act and to consider the other as equal an equal in a real dialogue. 25. In this spirit, we engage in a persistent dialogue with Islam taking into account our social and cultural values (cf. Africae Munus 94). For this to happen, it is necessary to understand one’s own faith and the religion of the other. We are willing to promote ecumenical dialogue and fraternal relations with the new religious movements with an open mind and witness. RECOMMENDATIONS 26. By strengthening their relationship with Christ, we invite all the baptized men and women, to responsibly work for the development of their country and to resolutely address the structures that cause poverty;

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27. We insist that everything must be done to guarantee the rights of children to life, family, food, health, education and peace so that their future and that of their society are guaranteed; 28. We encourage the lay faithful to revitalize their apostolic structures at diocesan, national, and regional level; and later to create a continental structure. CONCLUSION 29. Our stay in Kinshasa was a moment of collegiality, fellowship and friendship that has strengthened our unity. That is why we thank the outgoing Chairman and Secretaries of SECAM for the work done during their respective terms. We welcome and congratulate the new Executive Committee for the next three (3) years. We assure them of our fervent prayers and our active collaboration. 30. May Mary, Our Lady of Peace, Queen of Africa and , her Spouse, conduct us in building a world of peace and justice.

Issued in Kinshasa on 14 July, 2013

On behalf of the SECAM Plenary Assembly

† Gabriel MBILINGI Archbishop of Lubango, Angola SECAM President

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SYMPOSIUM OF EPISCOPAL CONFERENCES OF AFRICA AND MADAGASCAR (SECAM) STRATEGIC PLAN 2013 - 2018

1.0 Preamble

This Strategic Plan for the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) is mainly influenced by Pope Benedict XVI’s desire in his Post-Synodal Apostolic Exhortation, Africae Munus, to entrust the precious treasure of "Africa's commitment to the Lord Jesus Christ" to the members of the Church as Family of God in Africa, namely, to the "bishops, priests, permanent deacons, consecrated persons, catechists and the laity28. He saw that all these pastoral agents, had the ability to give a new impulse, filled with evangelical hope and charity to the Church in Africa and its islands so that she may truly become salt of the earth and light of the world.29

The aim of this Strategic Plan is to encourage SECAM to explore its Christian vocation more deeply. It is a clarion call for SECAM to champion collaboration in faith and hope, so that SECAM, becomes a catalyst in building "a reconciled Africa by pursuing the paths of truth and justice, love and peace"30.Therefore this Strategic Plan will seek to translate theology into pastoral action, providing clear and practical indications for the activities of SECAM in the stated period of time i.e. 2013-2018 for the benefit of the entire Church in Africa.

In addition, this Strategic Plan gives serious thought as to how, SECAM intends to carry out such activities as the dissemination and the implementation process of Africae Munus with reference to Ecclesia in

28Post-Synodal Apostolic Exhortation: Africae Munus No.1 29Ibid No.3 30Ibid No.2 308 | P a g e

Africa, andhow various programmes should be formulated and plans of action put in place. Finally, this Strategic Plan is based on the Revised Statutes and By-Laws of SECAM as adopted by the 16th Plenary Assembly, held in Kinshasa, DRC, from 8 to 15 July, 2013. 2.0 VISION, MISSION AND VALUES 2.1 VISION The Church in Africa fully engaged in its mission of evangelisation and the emergence of a fully evangelised Family of God in Africa. 2.2 MISSION

To operationalise the SECAM vision statement, coordinate and support SECAM structures, and manage operational and programmatic partnerships necessary for pursuing its vision. Accordingly the Strategic Plan promotes: ▪ The Propagation of Faith: primary evangelization of those who have not yet received the message of Christ, as well as in-depth and on-going evangelization of the peoples of Africa and the Islands, ▪ Human Development: the integral liberation of the human person, ▪ The Promotion of Social Communications within the continent ▪ Ecumenism: the pursuit of fraternal relations and inter-religious dialogue with peoples of other faiths ▪ Formation: to enhanced the ongoing formation for all through making good use of our theological/pastoral institutions and research centers ▪ Dialogue within the Church and the wider society onmajor problems facing the Family of God in Africa and in the world.

2.3 VALUES

Gospel Values guide this Strategic Plan, namely, Faith, Selflessness,

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Humility, Spirit of Collaboration, Subsidiarity and Solidarity.

3.0 STRATEGIC OBJECTIVES

The main objectives of the Strategic Plan are: ▪ To promote an organic pastoral solidarity and communion; ▪ To fully develop the organizational and institutional capacities of SECAM to deliver the Strategic Plan; ▪ To encourage greater commitment to Family Apostolate considering the challenges haunting the family and the Church Family of God in Africa; ▪ To make judicious use of resources from local and external sources for the work of the SECAM and for the good of the Church in Africa; ▪ To plan and implement fully integral social development programmes; ▪ To improve information and knowledge management, communication and effective use of media for the promotion of evangelization and integral human development; ▪ To encourage the establishment of a Financial Committee for resource mobilization and promotion of self reliance; ▪ To encourage vigilance in maintaining proper links between Apostolate and Development activities of the Church at all levels; ▪ To commit SECAM to work with other Christian Churches as well as other Religions; ▪ To study and collate materials that highlight the challenges confronting the Church in Africa and recommend appropriate response(s); ▪ To effectively implement SECAM's vision and mission as exhorted in Africae Munus; and ▪ To design an Action Plan for the facilitation of the dissemination and implementation of the Post Synodal Apostolic Exhortation: Africae Munus.

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4.0 BACKGROUND TO AND FOCUS OF THE STRATEGIC PLAN (2013 to 2018)

During the 15th Plenary Assembly of SECAM and the celebration of the 40th Anniversary of SECAM, held in Accra, GHANA in August 2010, it was agreed that SECAM should affirm its commitment to reinforce its capacity to be prophetic by speaking with one voice in the spirit of its Founding Fathers31. Thus SECAM ought to pursue the spirit and vision of the Second Special Assembly for Africa of the Synod of Bishops, by openly and earnestly identifying, examining and discerning the issues and difficulties which have contributed to the weakening of commitment to SECAM and owning up to it, accepting to be reconciled as members of the Family of God in Africa and in true solidarity endeavour to work for the sustainability of SECAM and to strengthen Justice and Peace Commissions at all levels as a tool of lobby and advocacy32. Most of all the Plenary Assembly recommended that SECAM must be empowered to elaborate and operate a rolling Strategic Plan33. Table 1: Activities undertaken in developing the Strategic Plan Activity Details and Comments Initiation of the The 15th Plenary Assembly of SECAM gathered in process Accra, Ghana from 26th July to 2nd August 2010 made a resolution that a rolling Strategic Plan be put in place. The Standing Committee Meeting held in Tanzania in November 2012 tasked the SECAM Secretariat to prepare a Strategic Plan for the 2013 SECAM Plenary. The SECAM Secretariat held a

31Acts of the 15th Plenary Assembly of the Symposiumof Episcopal Conferencesof Africa and Madagascar (SECAM): Resolutions and Recommendations No.1.

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Planning Retreat from 15 to 17 January 2013 in Accra, Ghana, to look at the Strategic Plan.

Establishing a A Task Force at SECAM Secretariat comprising Taskforce Heads of Department for Evangelization and Justice, Peace and Development, the Directors of BICAM, Communications, Programmes Officers, Accountant, administrative Secretary and Bi-lingual Secretaries was established to guide the process. Consultations The Task Force consulted collectively. Consultations were held with all Regional Episcopal Conferences. An inception report was prepared and submitted by the consulting team. Strategic Consultative planning workshops were held - Planning facilitated by the SECAM Secretariat. Meetings 16th SECAM Presentation to and adoption of the Strategic Plan by Plenary the 16th Plenary Assembly in Kinshasa, DRC, 8-15 Assembly July, 2013.

Table 1 above captures the main activities undertaken by the Secretariat as part of the process from which this Strategic Plan emerged. The various organs of SECAM will refine their contribution to SECAM’s vision and mission. Such refinement will enhance programmatic and operational effectiveness. This will improve the overall performance and standing of SECAM in terms of its theological, evangelical, social, political and communication mandates. 312 | P a g e

5.0 STRUCTURE OF SECAM The SECAM Strategic Plan will be executed through different structures, as shown by the summarised SECAM Organogram below and the SECAM Secretariat Organogram in Appendix I.34 CHART OF OPERATIONAL STRUCTURE OF SECAM

SECAM PLENARY ASSEMBLY

SECAMSTANDING COMMITTEE

SECAM SECRETARIAT

REGIONAL CONFERENCES REGIONAL SECRETARIAT NATIONAL CONFERENCES

NATIONAL SECRETARIAT

ARCH/DIOCESES

34 This Organogram is based on the new Revised Statutes and By-Laws of SECAM as adopted by the Plenary Assembly in Kinshasa, DRC, 8 -15 July 2013.

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The SECAM Statutes and By-laws provide for the organs that shall realise and safeguard the proper functioning of SECAM35. These are; Plenary Assembly, Standing Committee, Presidency, General Secretariat, Commissions and Departments.36 The Plenary Assembly is the highest body of SECAM and, as such, draws up the major policies and guidelines. It brings together the African Cardinals and Patriarchs, the Presidents and the elected delegates of the member- Episcopal Conferences, the Diocesan Bishops and those equivalent to them in law but are not yet members of and juridically constituted Episcopal Conference, the members of the Standing Committee of SECAM, the African members of the Congregation of the Evangelisation of the Peoples and other members as stipulated in the Status of SECAM. The Plenary Assembly is held every three years. The Standing Committee consists of the President, two (2) Vice-Presidents (belonging to language groups different from the President's - English, French or Portuguese) and Eight (8) members from each of the Eight Episcopal Regions of SECAM. The Standing Committee has a three-year renewable term of office and its function is to direct the affairs of SECAM between Plenary Assemblies. It meets twice a year. Article 20 of the SECAM Statutes provides of the establishment of the Presidential Council which deals with emergencies in between Standing Committee meetings. It is a restricted one, consisting only of the President, the two Vice-Presidents and the Treasurer. The SECAM Statutes also provides for a SECAM Secretariat as well as defining its members and functions (Art. 23-26). The SECAM Secretariat

35 Cf. Article 1 of the Statutes and By-Laws of SECAM 36Cf. Chapter III of the Statutes and By-Laws of SECAM 314 | P a g e headed by a Secretary General who is assisted by two deputies. The main task of the Secretariat is to carry out the decisions and policies of SECAM. To operationalize the decisions and policies of SECAM, the SECAM By- Laws provides for the establishment of Commissions and Departments, as well as Committees where they are needed. If this Strategic Plan has identified FOUR main programme areas, it is from this perspective that these programme areas have been identified, namely, the Commissions of Evangelisation - including Biblical Apostolate, Justice, Peace and Development Commission, and the Commission for Communications. This Strategic Plan presents a new way of organizing SECAM and its execution of the Church’s work for the planning period (2013 to 2018). The Secretariat implements recommendations from the SECAM Plenary Assembly held every three years, as stipulated in the Statutes of SECAM. The Strategic Plan will be the basis for strengthening the structures of SECAM as well as its policies and processes, boosting co-operation, organizational effectiveness, identifying and standardizing core practices and sharpening institutional responsiveness to changing scenarios.

6.0 STRATEGIC FRAMEWORK 6.1 Introduction The Strategic framework is guided by SECAM’s analysis of its context as discussed above. The analysis forms the basis for clarifying the agenda for the process and the focal points of the Strategic Plan. Additionally, the framework is guided by an honest reflection on the historical and present circumstances of SECAM. In analysing historical aspects, attention was drawn to justifying the social components, revisiting the processes and structures that worked in the past and what made the situation to work. Assessing SECAM’s past, helped in identifying processes and structures that could be useful in moving forward. 315 | P a g e

Among the key reasons why processes and structures of SECAM need to be used and to work for the better are: ▪ Articulation of relevant issues and recommending programs to be implemented; ▪ Embracing the principles of professionalism, accountability, transparency and stewardship; ▪ Putting in place dynamics and mechanisms of accompanying and evaluating activities and results; ▪ Elaborating viable ways and means of making this Continental body self-propagating, self-ministering and self-sustaining ▪ Preserving, fostering and promoting communion, joint action and collaboration among all the Episcopal Conferences of the entire Africa and Madagascar, through the Regional Conferences and ▪ Enhancement of pastoral solidarity consultation on the major problems facing the Church in Africa and in the world;

Most of these factors are critical to the effectiveness of SECAM. The context, in which SECAM is operating, has been changing and shifting rapidly.

The sub-sections below detail the issues that SECAM sees as important and around which programmes and activities will be developed.

6.2 Internal Strategic Issues

SECAM has adopted this Strategic Plan in order to improve coordination and collaboration amongst its various structures. It will include focusing on organizational effectiveness, identifying and standardising core practices and sharpening institutional responsiveness to changing scenarios. SECAM’s ability to manage change and the issue of the overall management of change are some of the critical factors which were considered when coming up with this Strategic Plan. Table2 below summarises the internal strengths and weaknesses of SECAM structures. It highlights some of the key areas that need attention.

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Table 2: Internal Strengths and Weaknesses of SECAM STRENGTHS WEAKNESSES Regular meetings at Plenary and Weak communication amongst Standing Committee levels. SECAM’s structures at National, Regional and Continental levels SECAM’s retention of the credibility Weak coordination and and respect that the Church enjoys in collaboration amongst Africa. SECAM’s structures from National, Regional and Continental levels Catholic Social Teachings (CST) Lack of corresponding structures remain critical in SECAM’s at Continental, Regional and programmes e.g. Africae Munus National Conferences. which is the basis of this Strategic Plan. Existing Permanent Operational Lack of clarity on structures with Systems/Structures. a seeming contradiction between the SECAM Statutes and By- laws and what is obtaining on the ground. Availability of human and material Limited resources; Low or resources from the different SECAM nonexistent ongoing formation structures. of human resource. ACTS of Plenary Assemblies as a Poor planning and follow-up of source of direction for activities at regular meetings at Plenary and various levels. Standing Committee levels. Lack of clear programmes and follow up on issues of women and youth.

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Weak or no Monitoring and Evaluation systems. Lack of an Episcopal Rapid Response Team for emerging crises.

The existing structures have considerably contributed to SECAM’s programmes and processes. SECAM’s funding sources are limited, mainly to the levies from National Episcopal Conferences and a few being from Catholic funding partners. This has led to lack of adequate response to some of the key issues which the Strategic Plan seeks to respond to. Some of these and other issues pointed out in Table 2 will further be elaborated as follows: ▪ Need for strong national, regional, continental and international connections to provide avenues for learning and mobilizing support; ▪ Variable and generally inadequate staffing (level, capacities and effectiveness) in relation to each department’s work; ▪ Lack of clarity on structures with a seeming contradiction between the SECAM Statutes and By-laws and what is obtaining on the ground. This compromises effectiveness; ▪ Resourcesremain a major constraint for most structures and departments e.g. means of transportation and other logistical resources. Related is the absence of a properly coordinated and managed resource-sharing mechanism; ▪ The totality of SECAM’s response to challenges is difficult to account for, despite a lot being done. This is due to the lack of a properly constituted Monitoring and Evaluation system. Additionally, there is almost a non-existent publicity and profiling of what is being done by different structures. The publishing tradition has slowed down as current publications are becoming fewer and less incisive and ▪ Hazy institutional memory and documents (e.g. Terms of Reference, Constitutions, Policies/Plans etc) some of which are in various states 318 | P a g e

of incompleteness and thus in need of review or development towards completion. The scope and impact of these points vary with structures and departments in depth and breadth. Similarly, responses are variable and at different stages of implementation. However, the Strategic Plan provides a basis for SECAM to plan how to address these issues.

The point being made through this Strategic Plan is that if these challenges were addressed, the achievements that SECAM has been realizing will be increased considerably.

6.3 External Strategic Issues The idea here is to ensure SECAM articulates its general and strategic perspective of the Church in Africa as a basis for guiding its programmes, operational processes and strategic framework. Critical observations on external strategic issues (both positive and negative) in this respect include the following: Table 3: Opportunities and Threats for SECAM OPPORTUNITIES THREATS SECAM’s relationship with Duplication of activities with major stakeholders National and Regional Conferences. The Diplomatic Status of Limited networking processes with SECAM is a privileged means key pan African for public relations. institutions/organisations e.g. no Memorandum of Understanding with African Union and any pan African organisations. General credibility of the Inability to mobilize more Catholic Church in Africa. stakeholders for the Catholic Church’s work.

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Lack of formation of the Laity which can provide them with the principles for acting in conformity with the Gospel in social and public spheres. Mediation role in conflict Lack of engagement in regular resolution. Policy Making Fora i.e. Think- Tanks Securalisation

These aspects can further be elaborated as follows: ▪ The Church in Africa enjoys enormous respect for its role in offering quality service in the socio-economic sector (in education, health, and community services etc.) This needs to be supported by an activist social pastoral ministry. ▪ With its Diplomatic status, SECAM is in a privileged position to mobilise partners and networking with other organization of like mind. ▪ Lack of formation of the Laity which can provide them with the principles for acting in conformity with the Gospel in social and public spheres. There is weak intervention at the level of social organization to influence the pace and direction of change in Africa. The voice of our laity has been considerably undermined or weakened by other religious movements interfacing with the Catholic Church in Africa; ▪ The need for and role for the Catholic Church in healing and conflict transformation. The Catholic Church can critically contribute to Africa’s return to a normal and stable society; ▪ Hunger for information generally and pastoral information specifically, to which the SECAM can respond accordingly, and ▪ High levels of moral decadence at all levels i.e. individual citizens, leaders, organizations and institutions.

The above internal and external issues are relevant to SECAM. By interweaving the two (internal and external concerns) a sense of what the 320 | P a g e

SECAM can or could do has been created. This Strategic Plan elaborates these choices and is anchored on this basic principle. The Strategic Plan clarifies what can and should be done to respond to these challenges.

7.0 MAIN STRATEGIES Three main strategies will guide this Strategic Plan. These are: ▪ Translating theology into pastoral action through integral spirituality;

▪ Providing a framework for the ongoing contribution by SECAM to promote deeper evangelization and integral human development and

▪ Revitalizing and strengthening SECAM’s structures for effective and efficient collaboration.

Revitalization and strengthening of the SECAM’s structures envisions, among others, refining ways of doing and managing SECAM business, designing and implementing effective programmes. Guided by the Social Teaching of the Church, with particular reference to Africae Munus and Ecclesia in Africa,the second strategy enjoins SECAM to seek and develop a unique framework for the ongoing contribution by SECAM to promote deeper evangelization and integral human development. It is a guide to the programmes and activities to be carried out by SECAM. Through ongoing Biblical Apostolate, Evangelization, Good Governance and Social communications, the SECAM Strategic Plan seeks to entrench values that underpin human dignity as espoused by the Gospel of Christ. This requires the existence of good governance which is characterized by observance of the rule of law, upholding human dignity, working for peace and reconciliation in situations of conflict, contributing to the protection of the environment and integrity of creation and defending groups that are most easily exploited.

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The third strategy is on enabling the SECAM structures to increase learning, outreach and practical delivery effectiveness through a robust communications system. This strategy builds on the existence of national, regional and international networks within the Church in Africa that work on relevant issues. It is important for SECAM structures to understand what is happening around them and to use such understanding to design or review their programmes as well as develop and manage relevant relationships beneficial to operational and programme standards. Within the framework of this strategy, this Strategic Plan will seek to translate theology into pastoral action, providing clear and practical indications for the activities of SECAM in the stated period of time (2013- 2018) and beyond for the benefit of the entire Church in Africa. It will give serious thought as to how, as SECAM intends to carry out such activities as the dissemination and the implementation process of Africae Munus with reference to Ecclesia in Africa. The three strategies are not mutually exclusive. What is important is for SECAM structures to take these strategies as a starting point for developing operational plans to ensure compliance and to devise innovative ways of furthering the vision espoused above. It is important to note that at various levels of SECAM research, documentation, knowledge development, dialogue, communication, campaigning and other activities, should be undertaken in order to fulfill the mandate given to it by the Plenary Assembly. 7.1 Priority Programme Areas The selected areas are those where SECAM perceives there is greatest need and where it feels it can make a difference. After consultations the following programmes were chosen. 7.1.1 On-Going Evangelisation and Pastoral Action SECAM would want the Church in Africa to show increasing commitment to evangelization (which concerns the ordinary aspects of pastoral care), to the missio ad gentes(bringing the Good News of Jesus Christ to those who 322 | P a g e do not know Him), and to the new evangelization of people who fail to follow Christian practice, as exhorted in Africae Munus. Added to this is the aspect of new evangelisation in Africa which is "is especially concerned with the Church's service to reconciliation, justice and peace."37 Accordingly, SECAM agrees with Pope Benedict XVI when he notes that, today too, an essential task of the Church is to bring the message of the Gospel to the heart of African societies, to lead people to the vision of God. Africae Munus explains that "by accepting Jesus, Africa can receive incomparably effective and deep healing."38 Thus the SECAM would want to encourage each member of the faithful, and each family and community, to read the Bible every day, to become familiar with the lectio divina (i.e. divine reading), and to promote the biblical apostolate enabling the Divine Word to regenerate fraternal communion. The need for deeper evangelisation requires SECAM to recognise the family as a primary place for religious and general education in love, reconciliation, justice and peace. It would want to promote that considerable space be given to the family, the sanctuary of life and the living cell of society and the Church. The family as the place where the culture of forgiveness, peace and reconciliation is practised must be protected and defended against the many threats it faces today. There should be greater commitment by SECAM to Family Apostolate with a clear awareness of the challenges that haunt the Family and the Church as Family of God today39. In addition, the pastoral strategies SECAM ought to appreciate that young people, who represent the majority of the population of Africa, deserve particular consideration. They must be given special protection by families and society, especially against various intolerable and deplorable forms of

37Post-Synodal Apostolic Exhortation: Africae Munus No.169 38Ibid No.149 39Acts of the 15th Plenary Assembly of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM): Recommendations No. 8

323 | P a g e treatment.40 Therefore SECAM is being urged to set aside African Youth Days at all levels of SECAM.41 It might also be noble to consider the possibility of a Continental and Regional version of the World Youth Day. Particular sensitivity and attention towards African women is critical as these play a vital role in society and the Catholic Church in particular. Some actions should be oriented towards combating "all acts of violence against women, speaking out and condemning them."42 SECAM accepts the challenge from both Africae Munus and Ecclesia in Africa, to ensure that the Social Doctrine of the Church (STC) becomes a major resource for catechesis; hence the need for this Social Doctrine to be taught in all our educational institutions; and that includes our Seminaries, Formation Houses, Schools and our Tertiary Institutions including the Universities. Church institutions must inculcate Christian values that include tolerance, harmonious co-existence, service to others, reconciliation, justice and peace. On this note SECAM is suggesting ways of promoting regional unions for clergy and lay people respectively, with the view that they become continental unions.43 For instance RECOWA-CERAO already has in place a Regional Union of Diocesan Priests of West Africa as well as a Regional Laity Council of West Africa. Catholic Universities and Catholic academic institutions have an important role in the search for that truth which surpasses human measure, brings peace among people and reconciles society, helping African societies not just to a better understanding of current challenges, but also to face them in the light of the Gospel. Finally, Pope Benedict XVI notes that, since inter-religious relations affect peace, the Church in Africa must not overlook this important aspect of

40Post-Synodal Apostolic Exhortation: Africae Munus No.67 41Minutes of SECAM Standing Committee Meeting in Accra, 22-26 October 2011: Actions to be undertaken by the 1st Deputy Secretary General 42Post-Synodal Apostolic Exhortation: Africae Munus No.56 43Minutes of SECAM Standing Committee Meeting in Accra, 27 February-3 March 2010: Actions to be undertaken by the President 324 | P a g e pastoral ministry. The need to foster inter-religious dialogue in respect for religious freedom is self-evident, including freedom of conscience. On the same note Pope Benedict XVI assigns specific tasks for SECAM on the issue of reconciliation. He exhorts that, ‘SECAM will be able to help bring this about and, in accord with the Holy See, promote a continent-wide Year of Reconciliation to beg of God special forgiveness for all the evils and injuries mutually inflicted in Africa, and for the reconciliation of persons and groups who have been hurt in the Church and in the whole of society. This would be an extraordinary Jubilee Year “during which the Church in Africa….’44. Accordingly, Pope Benedict XVI exhorts that there should be greater visibility, coherence and effectiveness to the Church’s pastoral activity in society and need for greater solidarity in action at all levels in SECAM45. 7.1.2 Human Development and Good Governance The 15th Plenary Assembly recommended that vigilance in relation to the Post Modern Culture should be ensured and that SECAM should discern and find out appropriate ways of responding to its destructive tenets. Also centres of formation and the institutions of higher learning takes seriously the responsibility of making discernment in putting forward appropriate alternatives46. The Church is always committed to the creation of a society in which there is equal benefit for all citizens regardless of their status. A just social order is dependent on the quest for human dignity and full participation of all the people in decision making processes. Through its Pastoral Letter SECAM is encouraging political leaders and governments to humbly propose the values

44Post-Synodal Apostolic Exhortation:Africae Munus No.157 45Ibid No. 106 46Acts of the 15th Plenary Assembly of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM): Recommendations No. 7

325 | P a g e which will lead to justice, liberty, and the fundamental respect for human dignity. These are essential values in the creationof a just social order47. It is therefore SECAM's belief that African states should be characterized by democracy and democratic participation, built on the premise that all its citizens, in their diversity with respect to the colour of their skins, ethnic backgrounds, social or economic status, gender, religious or political persuasions, are equal and must be given equal opportunity to participate in the definition of their collective destiny. Diversity is a source of enrichment to a nation as it provides opportunity to look at issues from different perspectives in the light of different experiences. This Strategic area will show the Church's contribution to the promotion of good governance and democratic transitions in Africa. Though the Church does not have a direct role to play in the political sphere, she regards herself as the custodian of values rooted in divine revelation in the Bible, of justice, liberty, and the fundamental respect for human dignity. SECAM believes these are essential values in the creation of a just social order. SECAM believes that Good governance is also expressed through respect for creation, employing the wealth of raw materials for the common good not for the profit of the few, and through respect for the ecosystem, protecting such essential resources as land and water. The Holy Father also speaks about grave pandemics, such as those of tuberculosis, HIV/AIDS, and malaria, which continue to ravage Africa. SECAM would want to encourage an ethical as well as a medical dimension to the issue of HIV/AIDS i.e. preventing the spread of the disease by rejecting a culture of promiscuity, through the encouragement of abstinence outside of marriage, and through fidelity within marriage itself.48 SECAM would want to look more closely, at the level of pastoral care what is being given to the infected.

47SECAM Pastoral Letter: Governance, Common Good and Democratic Transitions. No.4 48Post-Synodal Apostolic Exhortation:Africae Munus No.72-73 326 | P a g e

7.1.3 Information Dissemination and Communication All priority areas above will benefit from innovative information and communication service. The communications media are important tools for evangelisation and "for educating the African peoples to reconciliation in truth, and the promotion of justice and peace."49 The Church must seek a greater media presence, in the knowledge that "the new information technologies are capable of being powerful instruments for unity and peace, but also for destruction and division”50 It is to be hoped that better use will be made of Catholic mass media, also through greater coordination with existing structures, for a more widespread promotion of justice, peace and reconciliation in Africa. SECAM would wish to improve communication in the Church by reviving the Panafrican Episcopal Committee for Social Communication (CEPACS), and also improve the next edition of the Directory of the Catholic Church in Africa. This will be done by completing the Directory and correcting the mistakes related to names and locations.51 7.1.4 Resource Mobilisation and Management Given the limitations that come with lack of resources, SECAM resolved to make innovative resource mobilisation a priority and thereafter to make judicious use and careful management of the available resources. This calls for new ways of making SECAM self reliant besides the traditional dependency on annual levies from Conferences. SECAM need to boost the Church’s capacity to be self-reliant on all levels by: a. Inculcating a proper entrepreneurial spirit and skills among the Catholics b. Formulating a of Entrepreneurship to guide the proper creation and use of wealth

49Ibid No145 50Ibid No142 51Minutes of SECAM Standing Committee Meeting in Accra, 22-26 October 2011: Actions to be undertaken by the Office of Communication 327 | P a g e

c. Forming the faithful to have a proper understanding of wealth and poverty in accordance with the Gospel vision and the Social Teaching of the Church d. Inculcating a saving culture as well as a culture of safe-keeping and maintenance in order to avoid unnecessary wastage and enhancement of coping mechanisms for self reliance undertakings. e. Awakening, supporting and accompanying Catholic entrepreneurs who are able to develop economic systems which are guided and inspired by Catholic values and subsequently leading to supporting the Church’s mission. f. Elaborating ways of enabling access to collateral as well as empowering Basic Christian Communities to be agents of development and self reliance.52

8.0 IMPLEMENTING THE STRATEGIC PLAN 8.1 The Structures The Strategic Plan seeks to motivate a new way of arranging SECAM structures and influencing the manner in which business is conducted with a view to enhancing effectiveness and efficiency. This strategic Plan proposes that the SECAM’s structures be strengthened through capacity support initiatives pursuant to the strategic objectives. The Structure seeks to strengthen programme management (internal and external) as well as to streamline administrative aspects. The President, his two deputies, together with the other Standing Committee members should be responsible for facilitating the strategic response to the challenges being faced by SECAM.

52Acts of the 15th Plenary Assembly of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM): Resolutions No. 6

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The processes and structures will become better in terms of guiding the operations of the Secretariat. Appropriate committees should be put in place to better serve and relate to the structures of the Secretariat. 8.2 Resource Mobilization, Sustainability and Self-Reliance The work envisaged under this Strategic Plan will require considerable resources from local and external sources. As mandated by the Plenary Assembly a Committee should be established that will supervise matters of finance and initiatives for self reliance and enforce good practice and avert of abuse53. The committee will develop a plan to guide the identification of potential sources of financial and other forms of support for the Strategic Plan. The Committee will actively participate in identifying potential and actual sources of support, designing and implementing relevant proposals. The key strategy will include, a round-table with existing partners supporting SECAM. The meeting will aim to improve understanding of partner’s current and future resource streams and areas of interest. In addition to a round-table with current partners, non-traditional partners will also be approached as part of marketing the Strategic Plan. Some initial fundraising will be for resources to support more effective planning as well as capacity building of the structures established to implement the Strategic Plan. Resource mobilization will also entail the search for non-financial support, engaging relevant stakeholders and generating goodwill for SECAM’s work. 8.3 Monitoring and Evaluation Effective implementation of the Strategic Plan, demands SECAM to hold reflection and planning sessions, to assess progress, adjust implementation modalities and plan targets for the Strategic Plan implementation. To this end the SECAM Secretariat will be critical in undertaking analyses/studies

53Acts of the 15th Plenary Assembly of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM): Resolutions No. 5c

329 | P a g e to ensure that the Strategic Plan remains relevant. Some of the mechanisms that will be used include: ▪ Planning and facilitating SECAM Strategic Plan reviews at least every six months; ▪ Conducting joint reflection sessions with departments and reviews (a mid-term and end of the Strategic Plan); ▪ Holding a SECAM planning and review session at the end of each year during the life of the Strategic Plan; ▪ Internal SECAM financial audit after every six months, and ▪ Annual SECAM external audit of financial resources.

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