IN THIS ISSUE

During his last missionary journey through Benin, Uganda and Sudan, Pope John Paul I1 announced the date and place of the much expected Synod for Africa. Surprise for some, for others not, the Synod will be held in Rome. In An African Synod in Rome: Open letter to Pope John Paul ZZ, Fr. RENATO KIZITO SESANA, reflects from East Africa about this announcement and the Synod in general.

In our busy preparation for Christmas, the terrible earthquake in Flores, Indonesia, passed quickly through our awareness. In his first hand witness account Z Escaped by a Couple of Seconds, Fr. JOHN PRIOR, a missionary and teacher at the Maumere seminary, describes how he lived through these dangerous moments. DIALOGUE IN MISSION For the local Archbishop, Mgr. DONATUS DJAGOM, the falling of so Through dialogue, the church seeks many structures is a historic to uncover the "seeds of the Word," a opportunity. With After the Earthquake: "ray of that truth which enlightens all Birth of a New Church, we publish men," these are found in individuals parts of his pastoral letter. A surpris- and in the religious traditions of ing reading of God's Word to a Church. mankind. Dialogue is based on hope and love, and will bear fruit in the Spirit. In the Challenge of True Develop Other religions constitute a positive ment, Fr. PETER HENRIOT, proposes out challenge for the church: They stimu- of an African context ten considerations late her both to discover and acknowl- about integral development. His sugges- edge the signs of Christ's presence and tions are of value in any place and of the working of the Spirit as well as continent. to examine more deeply her own identity. Two of the latest documents of the Redemptoris Missio Vatican about mission: Redemptoris Mis sio and Dialogue and Proclamation, have centred our attention on a vital ques- tion in missionary activity. What is the relation between DIALOGUE and PROCLAMATION, and how both of them relate to the broad concept of EVANGELIZATION? In his article Dialogue and Proclamation, Fr. JACQUES DUPUIS, CHANGE OF GENERALATE discovers a progress and major clarity in the document about dialogue. Since March 16th, the Sisters of The Sacred Heart, RSCJ, have the following In MISSION MOMENTS you will find address: some front line testimonies from Algeria, Casa Generalizia, Ethiopia, United States and Hong Kong. via Tarquinio Vipera, 16 At the end, for your agenda: COMING 00152 ROMA EVENTS. Tel. provis. 58 23 03 32. AN AFRICAN SYNOD IN ROME

(OPEN LETTER TO POPE JOHN PAUL 11)

Renato Kizito Sesana, MCCJ

(Father Renato Kizito Sesana, MCCJ, is Director of New People, Feature Serv- ice, in Nairobi Kenya. The following is the introductory article of the March issue).

Holy Father, the logistical one: from this point of view one could discuss at length if it The editorial staff of New People would be better to hold it in Rome, or Media Center would like to make known let's say, Lagos. The possibility of to you our reaction to your announce- accommodation, communications and so ment that the African Synod will be on would need to be considered. Second held in Rome in April 1994. Forgive us, the symbolic one: holding the Synod in if in spite of all the evidence, we con- Africa or in Rome would send a clear tinue to refer in this way to an event message. The choice of Rome would that your collaborators in Rome call the stress the link with the Pope, while the "Special Assembly for Africa of the choice of Africa would have stressed Synod of Bishops." Here are our the recognition that Africa is truly "the thoughts, after carefully reading the new homeland of Christ" as Pope Paul Instrumentum Laboris, or Working Paper VI called it. It would stress the which supposedly is the result of the potentiality of African Catholicism, the reflection of African Catholics. nearness of the Church to poor and suffering people who are the real stronghold of the Catholic Faith in THE VENUE AND THE PREPARATION Africa. We believe that there would be no logistic impossibility in holding the While you were in Kampala, a member Synod on African soil, and the choice of of our staff was in the hall where the Africa would have been of enormous Bishops were waiting for you and he significance for all of us living in this heard the murmurs of disappointment continent, more important than affirming when - a few minutes before your the union with the Pope, which is entrance - they were told that the already very clear and not at issue. Synod would be held in Rome. Those Both answers, the logistical and the who planned for this anticipated symbolic, are however debatable and announcement did not want you to hear they do not touch the essence of our the expression of the bishops' dis- faith. appointment. Yet, minutes after the con- clusion of the session, most bishops were able to smile and show PASSIVE OBEDIENCE enthusiastic support for Rome as the venue of the Synod. Only a few could A good number of African bishops - blurt out "It's terrible. But don't quote due to the African tradition of respect me." In all of them the smile was hiding for elders and superiors combined with a deep wound. the authoritarian attitude of the Roman curia - have developed an attitude of In deciding where to hold the Synod passive obedience. The slightest two major aspects were involved. First, divergence from any thought, opinion, suggestion coming from Rome is per- know have not yet received their copy. ceived as here tical. Unaniminity has No wonder that for the majority of become a must, too often a straitjacket. African Catholics the African Synod is A unanimous and enthusiastic attitude still a mysterious code word. must be put up in front of Rome, even to the extent of sacrificing the truth. Holy Father, do not allow your col- laborators to misinform you. The mem- An example is what you were told bers of the local Church in Africa who about the preparation for the African are aware of the African Synod are not Synod. In 1989, you asked, "all the happy with the decision to hold the members of the People of God who live Synod in Rome, and the participation of in Africa to prepare actively for the the People of God in its preparation has Assemb1.c" The general Secretariat for been minimal. To speak of what hap- the African Synod, for instance, wrote pened so far as a "genuine African the following in its letter; following event" adds insult to injury. your announcement of the date for holding the Synod: "It can be affirmed without exaggeration that the whole THE WORKING PAPER Church in Africa became involved in the Synodal process. " This is not only an A thorough examination and reflection exaggeration, it is a lie. on the Instrumentum Laboris has fur- ther dampened our spirits. In the very words of the newsletter of the Ethiopian Catholic Secretariat, Reading the Working Paper one can dated August 1992, "There has been hardly guess that we are dealing with a very little discussion or writing on the Synod on Africa. A first glance at it Synod, and to the best of our knowl- shows that there are 171 quotes. All of edge almost nothing at grassroots them come from the general documents level." And Ethiopia is a country which, of the Church, Your Holiness being by because of its long Christian tradition, far the most quoted. There is not a is supposed to make a highly qualified single quote from your numerous contribution to the Synodal discussions. African apostolic trips; all your quotes are from general documents, such as A New People correspondent went to encyclicals and exhortations addressed a university campus in Kenya to inter- to the whole church. The documents of view the students. Out of 27 students the Vatican Council I1 come in second who defined themselves as "practicing place, followed by Paul VI, (almost. Catholics, active in a Catholic movement exclusively Evangeli Nuntiandi). Just or association," only 3 had ever heard one quote from his trip to Uganda in of the African Synod, and these did not 1969. Not even mentioned is Africae have any idea of what it was. Terrarum, the first document of this kind dealing explicitly and uniquely On the other hand, the atmosphere of with the African situation. After Paul VI secrecy surrounding the preparation there are the documents of Roman Con- for the Synod did not favour the parti- gregations, Pontifical Councils and com- cipation of the people. The international missions. At the bottom of the line, bureaucrats making up the Roman Curia SECAM (quoted 5 times). have only to blame themselves if the participation has been poor. We know It is as if there were no local by experience how difficult it is to get magisterium, no local teaching church! real news on the Synod preparation. We Yet in Africa we have about 500 bishops remember that when the Lineamenta was organized at continental and regional distributed some bishops thought it was level. Haven't these bishops and epis- a secret document and hid it in the copal conferences written anything deepest of their desk drawer. While we worth quoting on inculturation, write, we know we belong to the dialogue, justice and peace? Haven't privileged few who had a chance to see they contributed to the present African the Working Paper. Many bishops we scene with statements and pastoral let- ters on all sorts of moral problems? villages and towns, forests and deserts, Why not give value to the pastoral schools and drinking places. There is a approach emerging from these docu- thirst for truth and dignity and beauty ments? in the hearts of our brothers and sisters that only Jesus could satisfy. There were more references to African situations in the Lineamenta It would be nonsensical for us to than in the Working Paper. The his- flatter you, Holy Father. But we must torical introduction of the Lineamenta, stress that we find in your attitudes which could have helped to contextual- and in the speeches you give when you ize the document, has disappeared. In visit our African countries a deep and its place there is an introduction, the compassionate knowledge of our life and main purpose of which seems to be to problems. We do not find this knowl- pre-empt all possible objections on the edge in the text of the Working Paper, practicalities of the Synod, to lower yet the Preface and the Introduction go expectations, to cut the Synod down to to great length to convince us that the size. Working Paper is the fruit of a truly African process of participation. It is true that now and then it is written that "the responses to the Lineamenta call the attention to... " and DOES THE SPIRIT SPEAK TO there follows a list of problems. But THE CHURCHES? even by weaving together all the references to the "African situation" In the introduction of Bishop Schotte, present in the Working Paper, it is not General Secretary of the Synod, it is possible to have a real picture of the written: "The percentage of responses, vitality, the achievements, the difficul- (is) so far the highest ever recorded ties, the temptations, the failures of the for a Synod.'' African Christian Communities. Yet, we still hope that at the Synod a more One wonders where the richness of concrete and vibrant image of African these responses has disappeared to. Catholicism may emerge. Otherwise what will come out will be irrelevant to the It is true that according to the great majority of Africans. methodology prescribed in the preface to the Lineamenta, the voice of the grassroots had to undergo a rather VITALITY OF LOCAL CHURCHES severe trimming: responses from the Church communities and groups within What we find more frustrating and a diocese are sent to the local bishop even offensive for all of us as members who will make use of such information of local Churches is the fact that the in drafting his response. The bishop's vitality of the Christian communities response is then forwarded to the epis- through the signs of holiness, martyr- copal conference of which he is a mem- dom, endurance in time of persecution ber. Finally the submissions from the is hardly perceptible. episcopal conferences arrive at the General Secretariat. The local churches of Africa do not emerge from the Working Paper, they Since the bulk of the reflections and are reduced to a list of arid problems. contributions does not seem to have Where are the people? The hopes, entered the Working Paper, one is dreams, joys, struggles, anguish of the prompted to conclude that the Synod is African people are not present in the going to be more an occasion to famil- Working Paper. Where is Jesus? We iarize the bishops of Africa with the hope that the Synod, by a miracle of documents of the Church rather than a the Holy Spirit, will make the dry bones real discernment on the concrete life of of this text come alive, and put in front the Christian communities living in the of us Jesus walking, questioning, call- African continent. Our expectations were ing to conversion in the context of our greatly different: we would have liked a humble and bold listening to what "the Church, especially regarding the pre- spirit tells the local Churches" in sent style of leadership? Africa, according to the language of the book of Revelation. In the Working Paper we read: ,,~nculturation . is, therefore, an ongoing This impression is reinforced by the process, never a finished productr'(65), fact that in the paragraphs of the "today inculturation appears to be an Working Paper, whose title is "towards urgent task for the church in the future," one finds expressions of ~frica"(67).Our question is: is there this kind: "observing the rules for any room left for it, for experimenta- fruitful ecumenism, according to the tion, for a reflection that is not a mere directives and practice of the Church" repetition of what is stated in official and "seeking to implement at local level documents. Where is the freedom for the ecumenical programmes of the the missionaries of today, the kind of universal Church... the Pontifical COUP freedom that the missionaries who cil for Promoting Christian Unity has evangelized Europe had? prepared a document to guide such ecumenism on the local level.'' Inculturation without profound reflection is impossible. Why then is Also the methodology followed in the there so much fear of African document shows this type of approach. theologians? Why new rules that make The methodology of seeing, judging and them responsible only to the Secretary acting does not enjoy the preference of of the Synod rather then to the Synod those who prepared the document. They Fathers? Will their voice be heard at all prefer to go back to the methodology of in Rome during the Synod? At Vatican the texts of systematic t.heology of pre- I1 the bishops were entitled to have a Vatican 11: starting from the thesis, personal theologian. Was that experience whose validity is "proved" through so harmful as not to be repeated at the bible texts and documents of the level of a Synod on Africa? In the Church, going down to applications to preface to the Lineamenta, the faculties daily life. of theology were mentioned in the list of those invited to contribute to the Synod. In fact their participation was WHICH MODEL OF EVANGELIZATION? discouraged and their proposals do not have any impact on the Working Paper. Another aspect of the mentality The "Higher Theological Institutes" are underlying the Working Paper deserves mentioned in the Working Paper a some attention. It appears as if Africa couple of times (27, 107) and it is said should only learn from the universal that they "should be further magisterium of the Church while the developed" and "should continue to do universal Church cannot learn from research in this area (African Tradi- Africa and the variety of Christian tional Religion) and make proposals to experience present here. bishops." What about the proposals they already made? How long are they sup- We have learned from the Vatican posed to continue to make proposals Council 11, especially Gaudium et Spes, which are systematically ignored? from the missionary theology of the last half-century and from our own personal We are convinced that true incultura- experience and missionary ministry, that cion will come from the small Christian the Church "gives to the world, and community and the heroic effort of receives from it." many Catholics to live their faith in places of work and leisure as well as in What has the universal Church chapels. The aseptic libraries of actually learned and continues to learn theological institutes are only an from Africa? What does the Spirit say instrument of reflection over this rich from Africa to the local churches of Christian life growing in Africa. The other continents? What does the Spirit first inculturation is holiness and say to the central government of the martyrdom shining through the life of Catholics: the one and the other are Paper speaks about the formation of present in Africa. We do not find them priests - in such general terms that anywhere in the Working Paper. We do the text could be valid for Brazil, hope that the Synod may correct this France and Vietnam as well as for lacuna! African countries - the problem of the African priest in the Catholic Church is Is "reformulation " (111) enough? Is not even posed in its real terms. the inexhaustible mystery of God in Christ already totally unveiled? For There is no serious and exhaustive Africa will there only be reformulations? reflection on the situation of the Has the mystery of the Father, the Son African family, either. In particular the and the Holy Spirit been so probed for problems raised by Christian marriage new human groups who now enter the in the context of African society are Church, as just to be "reformulated"? not posed. There are a few lines here, and these sprinkled with shoulds and As for the liturgy, is it just there to aughts. Have we not learned that this be "translated"? In the Synod on is hardly a way to solve problems? Evangelization, in 1974, the missionary theology of "adaptation" was abandoned These are only examples. The dis- in favour of the richer idea of heartening impression is that where inculturation. Is adoptation now to be there is a problem to be tackled, the resurrected? authors of the Working Paper turn and look away.

FACING THE CHALLENGES OF Holy Father, we were enslaved and THE MOMENT colonized by Lisbon and London and Paris. We are now brutalized by Holy Father, in spite of all the Washington and the faceless prophets of doom, we are convinced bureaucratic world powers residing in that Africa is living a very positive New York and Geneva. In spite of all moment, a kairos, a moment for criti- this, the promise of total liberation cally evaluating the present situation brought by Christ is taking roots in and the past decades. our hearts. Will this promise now wither and dry under the stern, indifferent The challenges facing us in the gaze of a Church behaving like a step- political, economic and cultural fields mother rather than a mother? are signs of the times for the church to read. At the same time there are If the Church will not be with us as challenges which we could call internal an understanding and loving mother, to to the life of the church. with great whom will we turn? To the African disappointment we see that the Working Independent churches? To the New Paper does not 'seem to face them American Sects from the Bible Belt? To squarely. Islam? Many of our sisters and brothers have already done so, many more will A non-Catholic friend with whom we follow them: if they find in these reli- have shared our reflections on the gious expressions a more merciful God, Working Paper asked us, "Where in this a community more rooted in our tradi- document are: the great unfolding tions, a better response to our spiritual process of democratization, the dramas and material needs. of civil wars and refugees, the anguish of the AIDS victims, the questioning We are afraid we see even in our gaze of the malnourished children, the most courageous bishops some signs enormous positive energy of our youth, that they are also ready to concede the awakening giant that is the African defeat. We are afraid they might give woman ? Where is Africa?!" ~lpthe battle for a truly African Catholicism. Some think: "The As for the internal challenges of the bureaucrats in Rome wanted the Synod, Church, for instance, while the Working let them have it, and let them follow it. We will simply ignore it." Then truly church have a future? Will she be able the vital unity with the Pope and the to stand up and deserve one? Will she circulation of grace in the body of provide the generations to come with Christ will suffer, and it will be a bit- reasons for hope? ter victory for those who have opposed the emergence of an African Catholicism. The courageous and simple faith of many of our African brothers and Holy Father, the message of the sisters gives us the audacity to answer Synod must be a message of hope. In YES. Timidity and fear by church the words of Vatican Council 11 "the bureaucrats based in Europe as well as future of humanity lies in the hands of in Africa makes us less sure. those who are strong enough to provide coming generations with reasons for living and hoping" (Gaudium et Spes, United with you, we pray that the 13) At the conclusion of the reflections Holy Spirit will take the African Synod we have shared with you we are left by storm, and lead all of us in paths only with questions. Does this African we cannot imagine.

"OUR SURVI VAL 1,s A CONTINUOUS MIRACLE''

We are all aware of the controversy that surrounds this your historic stop-over in Khartoum. But with St. Paul "we know that in all things God works for good with those who love him those whom he has called according to his purpose." (Rom 8:28). We who are gathered here know that your coming to the Sudan is in care of his sheep - "to strengthen your brothers and sisters" - to express your pity for these people "because they are worried and helpless like sheep without a shepherd." You have come where the Christian people need you most. These men and women, particularly the priests, religious and Catechists have truly borne the heat of the day. They stand in need of encouragement. Few of us claim any professional qualification to handle the present situation. We rely only on God's grace and the power of the cross of Jesus Christ. We have passed days of utter hopelessness and helplessness. Our own survival is a continuous miracle of God's grace and power. - You have come to celebrate with us this first feast in honour of Blessed Bakhita. That humble Sister has made an impact on all of us. Her intercession has brought into the lives of each one of us new hope and renewed strength. Priests and religious have known bad times. But they have stood stead- fastly beneath the cross of Christ suffering in the thousands of displaced people, victims of the current war, and of untold misery. They have carried their cross with Jesus with admiral courage and determination. - The Catechists deserve a special tribute. They are the frontier men and women of the Gospel; those who prepare the ground for the sowing. They are the direct sharers in the sufferings of our people. Several have been arrested, imprisoned and even tortured for the simple reason that they preach to the people or gather the people for prayer. Like the apostles they came out happy that they were deemed worthy to suffer for Christ and resumed their work as if nothing had happened. - On behalf of our people we express to your Holi- ness our deepest gratitude for your strong appeals for peace in the Sudan and the greater respect for human dignity and rights. EARTHQUAKE IN INDONESIA "IESCAPED BY A COUPLE OF SECONDS"

John Mansford Prior. SVD

(John Mansford Prior, of the Society of the Divine Word, describes his personal experience of the December, 1992 earthquake in Flores, Indonesia.)

On 12th December 1992 there was no settled down I emerged from my hiding warning, no fore-tremors. The powers hole, leaving the ruins of my room via of nature shook the earth up and down, the window, since the door stuck. I immediately and violently. Every brick emerged to see that most of the semi- and concrete building loosened up. nary buildings had either totally col- Then, within seconds came the second lapsed or were no longer habitable. All violent quake. This time it shook our in all, the physical development of the world back and forth from north to Church over the past 80 years in cen- south, and the already loosened build- tral and eastern Flores, and that of the ings simply tumbled down on top of us. government over the past 25 years, disappeared in 5 minutes. The biggest By chance I was not yet asleep, and natural disaster in Indonesia this so escaped the falling rubble by a century. couple of seconds. If the quake had come 10 minutes later and I was asleep, Miraculously, only one member from it would have been a different story. our two seminary communities of over The gap between life and death is 730 died on the spot, Pius Usboko, a extremely thin. So many others have lad from Timor. His broken body was similar "by chance" tales to recall. My recovered from under fallen masonry. next door neighbour, Leo Kleden, whose Two other students had to be operated bed also disappeared under the rubble, on; Vincent had a badly broken left crouched under a chair which he held arm, and Simon a broken leg. Doctors over his head. My first realization that arrived and began work on the 5th day we were having a major quake was in tents placed around the former when the wall fell down covering the hospital in Maumere. bed where I lay a couple of seconds beforehand. Heavy wooden book cases Throughout Flores some 2,500 died. jumped and fell in all directions. So I 600 were swept off the islet of Babi by crawled over them to my sturdy, old the tsunami tidal wave, which reached fashioned, large office table, made of some 26.2 meters at that point. Another heavy wood by the SVD brothers of 200 died in the coastal village of yesteryear, under which I crouched Wuring, just 3 kilometers from Maumere until the quakes subsided. town.

The beautiful wooden Bugis houses The Aftermath of the Earthquake on stilts, were swept alone- some 200 to 300 meters and piled up like so much The usual tremors take a few sec- firewood. Virtually all government onds, leaving a cracked walls as their buildings, including most schools, col- calling card. These two quakes lasted lapsed. They are poorly built, since for as long as five minutes. As the dust over half of the budget disappears in "administrative costs." Thank God the Christmas 1992 quake did not come during school hours: Flores would have lost its next I spent Christmas with a small coastal generation. Most communities were cut settlement of 128 families. Twelve years off for days. Three days later we were ago they migrated from the mountains re-connected with town; a month later to the coast, driven out of their the major roads of Flores were re- ancestral homes by violent gales lasting opened. The cost of replacing the for over two weeks. On the 12th Decem- buildings and communications has been ber 1992, they ran as the tsunami tidal estimated at some 200 million, million wave came at them from behind. They rupiahs (about 70 million pounds ster- stopped in their tracks as the hills ling). they were aiming for started collapsing in front of them, and then, traumatized, A Changed Social Landscape hugged each other as the earth parted beneath their feet. Not surprisingly Not only buildings collapsed. Flores they thought that the Last Day had is a tightly structured, hierarchical arrived. Twenty-two of their houses society. For a few days, social distinc- were swept away. They received two tions disappeared, and we experienced a sheets of tarpaulin from the truly liminal society: young and old, government. These they used to put up elders and children, priests and lay, a makeshift shelter for the Christmas the schooled and peasant farmers, the Night Mass. rich and poor, huddled together, sup- porting each other, driven into one Never before have I experienced community by a common fear and an Christmas so close to the original overwhelming traumatic experience. So atmosphere: cold i by fear), isolated, much that we had been striving for without homes, an unknown future, individually and collectively over the ready to run into Egypt at any time. I years, became irrelevant. The said that I came to Patisomba seeking earthquake did not distinguish between Christ, and I found Him in the hearts Muslim and Christian, the military of those gathered, like a group of government and the governed, the refugees in their own village. Was their schooled and the non-schooled. Distinc- faith shaken by the catastrophe? Not in tions that so many spend their life the least. It was their faith that pulled supporting, for a few days disappeared them together, and got them back to from the social landscape. their fields within days, hoeing away, working at the next harvest. Where was I found the easiest way to reduce God in all this? In the hearts of the fear was to keep busy. The earth shook sufferers, in the pain and the courage, and shuddered every few hours during in the determination to start life anew. the first three days. So began the task of putting up temporary shelters for The following day I was sent to the night. The quake came during the Jakarta to seek assistance for our two south-west monsoon. Two of our older major seminaries. What a contrast. Com- priests, one over 80 the other in his mercial Christmas carols blaring from mid 70s, slept in a car the first night, the speakers of shops and churches before makeshift tents could be erected. alike; enormous kitsch cribs with fairy The following day three of us put on lights blinking away by every alter; helmets and got to rescuing books and plastic Christmas trees by the magazines irom the rubble. I have tabernacles with "Merry Christmas" in managed to rescue most of my personal English on their branches. Is this the library. However I have lost most of the future in store for us? papers that I have written over the past 20 years. So for me, it means a International Assistance new start, a rebirth; a new beginning as I commence the first day of a new Towards the end of December an life. international team of 19 experts from Indonesia, Japan, Korea, Britain and the without any lasting damage. United States came to examine the land. It seems that 17 large ruptures have Land slides and land falls mark the appeared between the town of Maumere, entire island. On returning from my home base for 7 years in the 19706, Jakarta, I was amazed looking down on and the village of Nebe (where I was mountainous Flores. Believe it or not, it for Easter 1992). They cut through the reminded me of Switzerland: all the island of Flores at its narrowest point mountains were white, where the earth, from the village of Sikka on the south trees and all vegetation had slid down. coast to Maumere town on the north, The team of scientist is interested in and continued under the sea to Besar the fact that Flores has 16 active or islet, not far from the islet of Babi recently active volcanoes. Of these 5 where 600 inhabitants were swept away. experienced major land slides. Thus it is probable that 2 or 3 of the craters The narrowest point between the are now blacked. If so, we shall be north and south coasts of Flores is having a fireworks display in 18 months only about 10 kilometers, between or 2 years time, as the volcanoes irrupt Maumere in the north and Sikka in the to clear out the debris. south. On this axis the island moved in opposite directions. To the East of New Oportunities Maumere the land has subsided from 0.3 to 1.6 meters, while to the West it has We plan to reopen the seminary in risen from between 1.1 to 1.5 meters. March 1993, working from temporary Even without such scientific data, we barracks. It will be interesting indeed knew that the largest movement to teach in such conditions. It should occurred precisely under our feet. be educative; we now have the Every brick and concrete building opportunity of replacing abstract book- along the dividing line, including the centred lectures with a see-judge-act villages of Nele, Koting, parts of Nita format relating to the world around us. and the two major seminaries, collapsed Or is that too much for which to in the first minute. dream? In the longer term, we now have the opportunity of replacing the When further satellite pictures are seminary, a relic of colonial and pre- examined, we should know the contours Vatican I1 times, with a model more in of the ruptures throughout the island. tune with today's realities. Will we take Flores is about the size of Denmark, if this step? Perhaps, perhaps not. If we I am not mistaken. Then we should have the courage to live in temporary know where to build and where not to. dwellings for a few years, then we will The Florenese ancestors built in wood have the time to re-think everything. and bamboo. Their houses and granaries Most courageous and prophetic voices are intact. Also intact are the chur- at present are coming from afar, from ches and presbyteries built by the Jawa and Timor and Rome. 80 years has Jesuits at the end of the last century. collapsed in a few minutes; we now They built with wooden frames, filling have the chance. to undertake a new in the walls with wire mesh covered evangelization and begin a new era. with cement. Like the wooden houses Pray that we learn from this major and temples of the ancestors, these earthquake; pray that it shakes up our structures dance with the quakes, way of living and believing. AFTER THE EARTHQUAKE: BIRTH OF A NEW CHURCH?

Mgr. Donatus Djagom, SVD

(Archbishop Donatus Djagom's 1993 pastoral letter calls the people of the archdiocese of Ende to build a new local church in the aftermath of the mammoth natural disaster).

The earthquake which shook Flores meaning of the disaster as people of has subsided; the tsunami tidal wave faith. God is inviting us to has receded. Panic, fear and confusion agiornamento in our personal and have abated. Life has returned to its ecclesial life. usual atmosphere and routine. However, as people of faith who believe that God It might well be the case that after speaks to us not only in the Scriptures being shaken by the earthquake, we and in the Church's tradition, but also have been shaken spiritually, for the in our actual concrete life situations, physical quake might well have turned we believe that the earthquake is most our previous world of ideas and values certainly a Word from God, even though upside down. Maybe this earthquake a harsh word of challenge. This time of woke us up from our beautiful dreams calm, after the earthquake, must not be of old, to begin to see more sharply the a spiritually quiet period, but the new reality which is being created by beginning of a struggle to discover the rapid social change

THE COLLAPSE OF THE OLD CHURCH

In the recent earthquake many of These aspects led our Church to seek a our churches, parish houses and con- respectable place among the people as vents have collapsed. These building an "institution of religion." once stood strong and glorious, and on Thus the Catholic Church emphasized occasion triumphalistic in contrast to a strong institutional character: the simple housing of our people. These church buildings were the symbol of - Outwardly it had rigid organisation the Church that we had built in Flores, and structure which gave an over- a Church which, in the words of a well whelming impression of triumphalism, know Indonesian theologian, was still arrogance and closed mindedness. colcured by the inheritence of the Portuguese Church of the 15th and 16th - A strong hierarchical leadership, centuries, but more so by the Dutch often authoritarian, weakened the Church of the 19th and 20th centuries work of the Spirit in the life - a fairly monastic and clerical Church. dynamics of the Church of the whole In its further development as one of People of God. the minorities in Indonesia, this Church was determined by political considera- - Laws and regulations were tions as it faced the Indonesian emphasized, so that the Church government and the Muslim majority. became legalistic. It cannot be denied that this hierar- Vatican I1 Church, a people's Church, a chical institutional Church had many Church for others, for society at large. advantages and once fit well a particu- However, de facto we are still happy to lar age and place. live in a pre Conciliar Church, an institutional Church with a fixed However, times have changed and so identity and an orderly structure and have views and values. This is true if organization. This "split Church" was we look at the Church in the context of rocked and ruined by a major Indonesia, a country pluriform in cul- earthquake - places of worship, con- tures, beliefs and religions, and a vents and parish houses throughout the country griped by a cultural and Archdiocese were destroyed. Some of structural poverty which chains our the symbols of a Church which once people. It is clear that we can no grew in our midst have now dis- longer feel at peace within a tri- appeared. How can we read this situa- umphalistic and closed Church. tion with eyes of faith?

I am aware that it is not easy to One of our post earthquake gather- leave behind a Church which we built ings at Ledalero Seminary included the up with so much energy and good will. reflection: It is as though something has suddenly disappeared from our life, from our "This natural disaster has not only very being. caused much suffering and loss, but has also led to many spiritual In our Pastoral Synod we have advantages and possibilities for already recognized the problem that thinking afresh a new orientation for among us there are still those who have our pastoral-mission work." a "split Church" mentality; they are trying to live out both pre and post In short, we are invited to redis- Vatican Council I1 realities. In theory, cover the authentic identity of the we know that we should live as a post Church and its real mission!

BUILDING UP A NEW CHURCH

This time of disaster is a time of wave. All of a sudden we felt as though cleansing, as experienced by the something was torn out of us, torn from Hebrew people when they trekked our lives. We were powerless. At that across the arid desert. The recent moment, the spontaneous word that earthquake can open up our eyes and came to everybody's lips was, "Lord, hearts to see anew some fundamental save us!" Nobody among us cursed or aspects of the Church. swore; we looked to God as saviour and protector. The disaster opened our eyes to the fact that God is the strength and We also witnessed how in the time centre of the Church's life. When the immediately after the disaster, we earthquake rocked our area we all flocked to worship in "churches" which experienced how houses that we had had only the sky as their roof. We felt built with such sacrifice collapsed in a a reawakening of faith! We were shaken moment. We witnessed our glorious and startled and so remembered God. church buildings, our strong parish We quickly turned to Him once more. We houses and halls, which we so proudly were like the lost son who in crisis built, falling into ruin in a matter of remembered his father and decided to minutes. We heard, and maybe saw with return to him. (Lk. 15:ll-32). our own eyes, some of our helpless brothers and sisters swallowed up by This time after the earthquake is a the earth or swept away by the tsunami time for returning to God, a time of metanoia, a time to change our life's The recent natural disaster has direction and orientation, as well as the opened our eyes to see that the Church direction and orientation of the is first and foremost, The community of Church's life. If in the past we believers who live out openness, appreciated the Church more as an solidarity and love without limit. institution, where surface appearances and human agencies were all too Grace from Disaster obvious, then in this time after the earthquake we wish to live out the It has become apparent that the Church more as a mystery, as a work earthquake and tsunami tidal wave of God Himself (LG 1-8). Three faces of brought not only disaster, but also the Church were shown to us: grace. After our land was wreaked and after so many victims, all of a sudden 1. The Church is the People of God our hearts were opened up, a feeling of united to Christ as its eldest brother, solidarity and love of each and every- planned by God the Father since crea- one was released and experienced. Walls tion, and guided throughout its history of division between ethnic groups col- on earth and to be perfected at the lapsed; partitions between Christians end of time (Lumen Gentium, 2). and Muslims were torn apart; class dis- tinctions between social groups 2. The Church is the Body of Christ. crumbled. We were united in a common He is its Head (Col 1:18). solidarity, a deep love, and competed in helping one another, especially those 3. The Church is the Temple of the who suffered most. For a while we Holy Spirit (1 Cor 3:16; 6:19). forgot ourselves and our individual needs, and opened our eyes and hearts Thus the whole Church is visible as to others. Selfishness and greed were God's People whose unity is founded in felt to be totally out of place. the unity of the Father, Son and Holy Spirit (Lumen Gentium, 4). The Church Meanwhile, we were surprised to see is Trinitarian. assistance come from the whole nation, indeed from the whole world. Dif- The Church as God's People ferences in race and religion were no longer a problem. Our area became the The human and worldly aspects of centre of attention for the whole nation the Church: its buildings, the organiza- - indeed for a moment, of the whole tion of its leaders and its human world. What deep happiness we experi- regulations are not the most essential enced in the midst of so much suffer- aspects of the Church. They have their ing! importance and value, but are not the most important. If we built a tower of Because of this natural disaster, we Babel (Gn. 111-9 we would become have rediscovered so many values arrogant and depend only upon 'human which in ordinary times we are hardly and worldly strength. God would have aware of or appreciate. In moments to descend and scatter us abroad. such as these, we again experience how divine are these values - openness, The Church is first and foremost a solidarity and unlimited love and how work of God; a community of believers awe inspiring is God's strength. How united by the Father, through the Son, wonderfully God works in the heart of in the Holy Spirit. In the recent dis- a nation, indeed in the heart of aster, this Church was not shaken a humankind. bit! That is why we should not be so depressed by the earthquake. We need As Christians, are not these values self-correction, for maybe we have meant to be our own flesh and blood, understood Church incorrectly. We need part of our very being? Are not these a spirit of metanoia, in order to return values supposed to be central in our to Him who is the strength and centre Church? Should not the Church be a of the Church. community of believers who live lives open to others, where solidarity and everybody together. We have experi- love adhere us to our neighbours? With enced solidarity by people of various this natural disaster we have redis- faiths. covered the authentic identity of the Church. Human Solidarity

A Community of Believers Through this disaster we have received generous assistance from the The disaster has brought us to know whole country, indeed from the whole the Church as a community of believers world, from people of various faiths, joined together by solidarity and love. cultures and races. This fact is inspir- This disaster has reminded us of the ing, and allows us to see more clearly, example of the primitive Church, where to understand more accurately and to the faithful lived united in love, shar- respect more profoundly "the other.'' ing everything in common (Acts 4:32- Perhaps until now our vision has been 37). obscured by the walls of our churches and convents, but since they have col- The Church must no longer be simply lapsed, our vision has become wider a visible show, rigid in its pyramidal and clearer. We have been invited to structure and triumphalistic in its stretch out our hands to others, to mentality. It must witness more to its society. We realise that our dioceses inner strength, where the work of the have to be more united with the people, Spirit is made visible in the community with the world. We must not become an of believers (Acts 1:2,5,8,16; 24). The ivory tower in the midst of the tempest Church is not so much a group of fol- of the world around us. The Church is lowers of a formally structured, partic- not present in the world for itself, but ular religion, which easily gives rise to for the world. We must be aware that a closed mind and fanaticism. The the Church is present for the world as Church must become a community of a partner in dialogue. believers - spiritual, humble, solitary, open. The Second Vatican Council in the Pastoral Constitution, Gaudium et Spes, Recently, similar thoughts have been has led the Church to the world. The expressed by Muslim thinkers such as Church is called not just to be a light Nurkolis Madjid and Christian in the world, but to work that the theologians such as Th. Sumartana in world reflect the Reign of God. The the context of the grave interreligious Church is called to serve the world, to situation in Indonesia, a country so change the world that it become more pluriform in cultures and beliefs. Such human, more just, more free, more thoughts are not strange for the post prosperous, so that a climate is created Conciliar Catholic Church. Perhaps we whereby God is indeed experienced as have not yet felt their urgency. King. The forming of God's Reign means However in experiencing a physical and overcoming all forms of evil, oppression, spiritual earthquake, it is extremely social imbalances, poverty. Thus true useful that such perceptions are community and peace will reign on this, brought to the fore, for it will give our God's earth. Church a new face. Cod has a special place in His heart "A Church of Religion" can easily for the poor (Lk 4:18-19). This is a give rise to a feeling of fanaticism central theme in the Bible. We cannot among its members who emphasize its be quiet on this point or manipulate it institution. On the contrary, "A Church to benefit ourselves in our ecclesial of Faith" easily reaches out to people life. The Church has to show a prefer- of other faiths. A Church of Faith, a ential concern for the poor. In the Church of the Spirit is an open, midst of the peoples of Asia who are dialogical, sympathetic Church. We held by poverty and suffering, the have experienced during the disaster Church must become a Church of the how faith and the spirit can bring Poor if it wishes to become an Asian Church. . Such is the frequent call made Church is still on its journey in the by the Federation of Asian Bishops' world. This means that the Church must Conferences (FABC). And if this still continually move forward as a pilgrim, sounds new to us, let us bring it for- ceaselessly dynamic so that it becomes ward in our Lenten reflections and dis- more and more perfect, nearer to our cussions and so become our way of Father in heaven. The Church must not being Church. get stuck, must not die. We must not shut the Church up in our places of A Pilgrim Church worship or in our convents or in our established theological concepts. The One more element that we need to see Church must maintain an attitude of and be made aware of is that the constant aggiornamento.

SOME THOUGHTS ON POST-EARTHQUAKE PASTORAL WORK IN OUR ARCHDIOCESE

If in this natural disaster we redis- We shall have to begin to address cover the authentic identity of the our alliance with the politically and Church, then we also have to redis- economically powerful. We must have the cover the true mission and work of the courage to follow the example of Christ Church. The meaning and form of the who chose His fellow workers from the new Church must bring with it con- margins of society. sequences for our mission and work. For the mission and work of the Church Pastoral Paradigms is a carrying out of the Church's mean- ing and form. In other words, I wish to discuss pastoral work in a post- The Church, as a community of earthquake Church. believers, relies upon a pastoral uaradinm- that is communicative and participative. Our pastoral approach can Pastoral Workers no longer be to the masses in extensive parochial territories. Our pastoral work If the Church is the community of will take place in small groups. This is believers, then our pastoral work a pastoral movement from below, from should consist of the communication of Basic EcclesiaI Communities. faith. In the past our pastoral work has tended to be the instruction of others. In the service of proclamation, we the shepherding of the flock. This must ceaselessly give importance to a pastoral mode was easily taken over by process which gives rise to a deepened the hierarchy as the norm in an awareness within the group. This institutional Church. This approach approach does not overemphasize par- must be changed. All of the faithful ticular doctrinal formulations, but must become active and responsible accentuates the awareness of faith. It is pastoral agents (Eph. 4:16). A natural not moralistic, but in a positive manner disaster has shown us that solidarity builds up creative life. from God's people can bring forth an unshakable strength; in truth, the In the service of holiness, we should Spirit of God is no monopoly of the strive for unity between worship and hierarchy, for the Spirit blows where it daily life, between the spiritual and the will, even among the unschooled. Our mundane. There should be no Church is a charismatic Church. The dichotomy. Holiness is not centred upon Church must have greater courage in certain pious observances; it is com- siding with the poor, with the laity, for munal and personal; it springs from the they rely upon the strength of God. heart and is spontaneous. In the service of social and economic pastoral work in each and every area development, our approach must be of life. participative. With the people, by the people, for the people, so that the Pastoral Organizations people themselves rediscover their ability, self esteem and self respect. If in the past we saw an extensive Social and economic development should parish as our basic pastoral organiza- clearly and directly foreshadow Cod's tion, with particular attention given to Reign in this world. its administrative centre, now in the post Conciliar Church we have been led to see Basic Ecclesial Communities as The Aim of Pastoral Work the centre of our pastoral activity. Each Basic community should become a The Church is a community of pastoral centre. To these same com- believers in solidarity with the poor. munities would flow all our pastoral The aim of pastoral work, apart from tools and policies. We shall not neglect building up the faith of the community our enormous pastoral organizations, of believers who are filled with the however our pastoral paradigm in the same love and hope, is to heighten its future must be more concerned with involvement in the development of the small groups. Let us concern ourselves wider society so that God's Reign is with Basic Christian Communities with more and more realized on this, His the following major characteristics: earth. - A small community where everybody Apart from forming the Church into a knows each other and freely meets at Gospel Community, centred upon Christ regular intervals. and inspired by the Holy Spirit, the Church has to become light and salt to - A community sharing a common the world. She has to become the effec- motivation who live as a community of tive sacrament of salvation to the believers forming each other and world. Cod's salvation is not simply living out a faith which they develop eschatological, but actual; salvation here together. and now. This entails: - A community which emphasises the 1. The role of pastoral work shifting values of togetherness , Christian from being over concerned with the community and faith reflection with internal interests of the Church, to a implications for life in society. wider horizon which has as its goal the development of an integral and complete From organizations and ecclesial base humanity. such as these, we shall witness to the world in openness, solidarity and 2. An understanding of pastoral work unlimited love. which formerly began from a view of the fulfillment of the work of mission, Pastoral Policies to a clear choice for a certain context or group where our prophetic witness All our pastoral policies and tools and critical awareness are a pastoral should be symbolic of the Church we service in themselves. We are called to wish to build, that is Church as a com- be more open to the concrete situation munity of believers, really open, and in of our people which is one of poverty. love with the world around it. Thus all our pastoral policies and tools will be 3. The Church in the world sees intimate, communicative, but also actual humanity as locus theologicus, as appropriate to the people who inhabit a the point of theological reflection. particular area We must put to one Dialogue with the world forces believers side everything that speaks of to reflect continually on the expressions extravagance or triumphalism, for they of faith in the Church and their form work against solidarity and create in daily life. Thus we can speak of suspicion. A triumphalistic Church easily becomes a stumbling block to no truck with any self-defence others. We need Gospel sincerity and mechanisms or such changes to take courage, apart from humility which has place.

SOME URGENT APPEALS

After looking at and reflecting upon rise to solidarity, self respect and the Church and its pastoral work after independence. the earthquake in our Archdiocese, allow me to make a number of pastoral 3. In relation to the development of appeals which I consider urgent: the life of the small people, I appeal for a delay in all permanent, physical 1. We have decided to build up a reconstruction of church buildings - Church close to the people and close to places of worship, convents, parish society at Large. This means that we houses and halls. (Of course we should wish to build up a Church appropriate put up temporary shelters.) The whole to the world around us. We wish to of our focus and concern should be on build a Church with a local face. A the reconstruction of the life of the Church with a local place in our pre- poor which is in disarray. sent situation is a Church with a wounded face in a physically chaotic 4. In the coming years, church, con- world. Thus, our first pastoral priority vent and parish house models have to is to build up the people in our be symbols of a Church close to the Archdiocese, in particular the small people and close to society. In the people who have suffered in the recent future, we wish to build church facili- natural disaster. ties in our Archdiocese which are no longer stumbling blocks or scandals. We 2. In re-building the life of the do not wish to become a triumphalistic people, let us plant the values of God's people, but a humble people constantly Reign - solidarity, self-respect and in metanoia whose every word and act human dignity. The enormous assistance of solidarity gives rise to trust. Finally, that we are now receiving must not after all our external facilities have col- give rise to greed, in-fighting and long lapsed in ruins, may the spirit of the term aid dependency. The development Church rise from the ruins and dis- that we engage ourselves in must give cover its true identity and a new life. THE CHALLENGE OF TRLIE DEVELOPMENT

Peter J. Henriot, SJ

(Peter J. Henriot, SJ of the Jesuit Centre for Theological Reflection in Lusaka, Zambia presents a series of ten principles and reflections on the theme of integral development.)

The use of the word development vision. What follows is a summary of the stirs mixed reactions. Depending on the principles of integral development and a values which are aimed at and the set of reflections about their applica- steps taken to achieve them, different tion. models of development abound.

In the 1960's, development was 1. DEVELOPMENT IS AT THE SERVICE viewed mainly as an economic process OF ALL HUMAN BEINGS marked by various stages through which a nation progressed. It was The person is the source, the centre, measured primarily by economic growth and the purpose of all socio-economic rates. life. "Person" includes every human being, every group of people, of More radical economists challenged whatever race and part of the world. this narrow notion of development as both inadequate and misleading. Critics The basic aim of economy is not the said this approach to development did production of more goods; even less not take into account the structures of mere profit and domination. Rather it is power. Purely economic development - a service to human beings, in terms of which might be good in only a few material needs as well as intellectual, countries - was proposed as a universal moral, spiritual and religious needs. model worthy of imitation. Christian Every economic activity, while carried thinkers moreover challenged the out according to its own methods and absence of basic human values in this techniques, is bound by the laws of model . morality and must be at the service of people. In 1967, Pope Paul VI proposed the idea of integral development. In his What has gone wrong with the devel- words, "development cannot be limited opment of Africa in the past thirty to mere economic growth. In order to years? Has colonial exploitation con- be authentic, it must be integral, that tinued in another disguise? is, it has to promote the good of every person and of the whole person." (The Development of Peoples, n.14). This 2. BEING MORE RATHER THAN definition is more an indication of the HAVING MORE IS THE AIM road to be followed rather than a con- crete programme, yet it remains a The person is more precious for what beacon for all those who do not think she or he is than for what she or he that development is to be identified has. To have objects and goods does solely with economy and industrial pro- not in itself improve a human being, duction. Since 1967 as the world situa- unless it contributes to the maturity tion has evolved, Christian thinkers and and growth of that person's being. It theologians have worked to develop this may at times be true that an overall improvement of the material quality of respect the rights of other persons. In life is needed. Yet a purely material exercising rights, all the citizens of a improvement does not tell us how these country are responsible for participa- material benefits are distributed ting in its running; they have a voice through society and how people are in deciding what kind of development progressing in becoming fully human: they want. creative, responsible and loving indi- viduals. In Africa, are multi-party political systems more respectful of human The ever-growing gap between the rights than the single party systems, rich and the poor is one of the and are they truly improving the parti- greatest in justices in contemporary cipation of the citizens in the affairs of Africa. Doesn't this fact grow out of a their country? wrong idea of development which gives more importance to things rather than to people? 5. THE GOODS OF THE EARTH BELONG TO ALL PEOPLE

3. DEVELOPMENT IS A RELIGIOUS God, in creating the world, intended TASK, THE WORK OF ON-GOING the earth and all that it contains for CREATION the use of every human being. So the purpose of all created things is to be Improving the human condition is the for the benefit of all people, not simply will of God the Creator and the vocation for the benefit of those who acquired of every person. God bestows them by wit or wile, labour or luck. intelligence, imagination, sensitivity and While there is a right to private prop- particular talents on a human being: erty, this right is not absolute, but whether she or he be an artist or a carries a very serious social obligation. craftsperson, engaged in management, No one is justified in keeping for her industry or agriculture, everyone who or his exclusive use what they do not works is a co-creator with God. Human need, when others lack necessities. For work done with love and justice, in this reason, it is morally wrong for community and freedom, for liberation people to possess extensive uncultivated and development, helps the kingdom of land, while others suffer for lack of God to become present in this world. land.

God's plan is violated in Africa by In the wake of the worldwide collapse wrong development, by selfishness and of socialism and communism, there is a apathy. To cooperate for the improve- tendency towards privatization and ment of our society is one of the duties even absolutization of the right to own of a Christian. property. What were our ancestors' laws regarding tribal land? Could their laws inspire us to create the means of a 4. DEVELOPMENT REQUIRES RESPECT better distribution of wealth? FOR ALL HUMAN RIGHTS

To understand human dignity, the 6. TRUE DEVELOPMENT ANYWHERE dignity of all of us who are made in REQUIRES DEVELOPMENT EVERYWHERE the image of God, means that we are asked to understand and to respect There can be no progress towards human rights. To be human is to have, the complete development of human by nature and not by social arrange- beings without the simultaneous devel- ments or by concession of the powerful, opment of all humanity in a spirit of certain basic rights which are solidarity. While an enormous number of universal, inviolable and inalienable. All people still lack the most basic neces- rights have corresponding duties; we sities of life, some, even in our own are called both to exercise them poor African countries, live in great responsibly and to acknowledge and luxury. While few have great freedom of choice, very many are deprived of alization as central to the economic everything, even of work, and often development of African countries, the subsist in living and working conditions agricultural sector was sorely unworthy of human beings. This neglected. Adequate attention was not unequal distribution is not the fault of given to rural services and programmes the needy or an inevitable result of the for farmers: equipment, credit, market- economic process. It is rather the con- ing, transport, extension training. sequence of wrong decisions at the Urban dwellers were favoured, with a personal and governmental levels. subsequent movement to the cities, especially among young people. Solidarity seems to be in decline. Nations are putting up barriers against The agricultural sector is still a key each other. Europeans do not welcome factor in future development, ac'count- Africans in their countries and have ing as it does for 33% of Africa's out- diminished foreign aid. What about put, 66% of its labour force and 40% of solidarity among African countries? its exports.

In most of Africa the chief 7. DEVELOPMENT AND PEACE GO agricultural problem is low PI-oductivity. HAND IN HAND In particular areas, the problem involves large personal estates and Surely one of the best known quotes landless workers. Everywhere there is a of Pope Paul VI is: "Development is the lack of social facilities for farmers, new name for peace." In this statement, such as schools and hospitals. How Paul VI recognizes the link between the should farmers be encouraged to stay promotion of development and the work on their land, and town-dwellers to go for peace. It is a two-fold link: back to the land?

- A world filled with poor and oppressed people will not be peaceful. 9. DEVELOPMENT MUST RESPECT People excluded from the fair distrib- NATURE ution of goods, could ask themselves: why not respond with violence to those Human beings have an intimate link who treat us with the violence of with each other, with all living things, oppression? and with the totality of the world. They have a duty to respect the structure - A world preparing for war or and the beauty of the natural order. actually waging war will not be a world Natural resources belong to all wherein people move from less human to humankind - including persons yet to more human conditions. War destroys be born - and should not be exploited precious resources, diverts immediate and treated as infinite. They should be assistance and distorts realistic saved and preserved. Instead, the pre- priorities. sent high rates of consumption and pol- lution which mark the economy of the Wars in Africa have caused extensive richer nations are having extreme1 y damage to populations, the environment damaging consequences for the environ- and the basic infrastructures of eco- ment and the whole of humankind. nomic growth. Who is responsible for these wars? Who benefits from them? What action are we Africans taking to salvage our fast disappearing natural resources? Deserts are expanding, 8. AGRICULTURE IS A PRIORITY waters are more and more polluted, wildlife is on the verge of extinction in Agriculture is the basis of a healthy many of our nations. In the future will economy. Yet during the First Develop- our children have to live in jungles of ment Decade in the 60's, under the cement like Lagos and Cairo, having influence of an economic model of lost touch with the beauty of our development which emphasized industri- environment? 10 DEVELOPMENT FOSTERS CULTURAL influences which erode the values VALUES AND DIVERSITY proper and precious in a given society. Thus nations should respect each Culture is the deep 'soul' of a people others' peculiar moral heritage and eth- and a nation. A total way of life passed nic characteristics, avoiding domination on by ancestors. People without tradi- of any sort. tion and culture are poorer than those without food. For true development in What are the traditional values still relation to culture there are two needs. present in our society? What do we do The need to foater arises from the in order to foster and protect them in recognition that people have a right to the face of the invasion of alien values cultivate themselves, their minds, their promoted, for instance, through televi- own culture - a right exercised, for sion and advertising? example, by pursuing a basic education. No true development is possible without a commitment to the growth of a Ref. New People. people's intellectual potential. But there No.23, March-April 1993. is also a need to protect what is good P.O. Box 21681 in one's own culture, by resisting Nairobi, Kenya

POPE JOHN PAUL 11's LENTEN MESSAGE: 1993

During Lent of 1993, in order to practice in a concrete way the solidarity and fraternal charity associated with the spiritual quest of this special season of the year, I ask the members of the Church to remember particularly the men and women suffering from the tragic desertification of their lands, and those who in too many parts of the world are lacking that basic yet vital good which is water.

Today we are concerned to see the desert expanding to lands which only yesterday were prosperous and fertile. We cannot forget that in many cases man himself has been the cause of the barrenness of lands which have become desert, just as he has caused the pollution of formerly clean waters. When people do not respect the goods of the earth, when they abuse them, they act unjustly, even criminally, because for many of their brothers and sisters their actions result in poverty and death.

Furthermore, it is quite clear to everyone that uncontrolled industrial development and the use of technologies which disrupt the balance of nature have caused serious damage to the environment and caused grave disasters. We are running the risk of leaving as our heritage to future generations, the tragedy of thirst and desertification in many parts of the world.

I earnestly invite you to give generous support to the institutions, organi- zations and social agencies which are trying to help peoples suffering from shortages of drought and experiencing the difficulties of increasing desertification. I likewise urge you to cooperate with those engaged in scientific analysis of all the causes of desertification and in the quest for solutions to this problem. DIALOGUE AND PROCLAMATION

Jacques Dupuis, SJ

Introduction greater detail the teaching of the encyclical on dialogue and its relation- The encyclical, Redemptoris Missio, of ship to proclamation," it is "to be read Pope John Paul 11, was published in in the light of the encyclical" (DP 4c). January 1991. The document, Dialogue It is clear that by its very nature the an d Proclamation, of the Pontifical encyclical has greater teaching author- Council for Interreligious Dialogue and ity than the document of the two the Congregation for the Evangelization dicasteries; but this does not exclude of Peoples was published less then half the possibility of the latter going a year later, on 20 June 1991. The two beyond what is taught in the former, or documents are very different. The even having partly influenced its doc- scope of the Pope's encyclical is much trine. broader: it is a question, in the Pope's own words, of showing the "urgency of A close analysis of nn. 55-57 of the missionary evangelization" or of "mis- encyclical would show that its relatively sionary activity ad gentes" (RM, 2) in brief treatment of interreligious the world of today. The intent of the dialogue is inspired by the more other document is much more restricted: elaborate exposition given it in the given the fact that interreligious other document. If then the dicasterial dialogue and the proclamation of the document must be interpreted in light Gospel are two distinct elements of the of the encyclical, it may in turn throw Church's evangelizing mission. It further light on the encyclical. Nor intends to elaborate further on these does it, however, necessarily follow that two components of mission and to show both documents share exactly the same how they are related to each other (DP, perspective or hold exactly the same 3). view; they may express distinct approaches and nuances. A comparative study of the content of the two documents should keep in mind the relationship between the docu- The aim of this article consists in ments themselves. Dialogue and bringing to light commonalities and Proclamation informs us that the divergences between both documents on encyclical, Redemptoris Missio appeared some salient points concerning: other while it was in the "final stages of religious traditions, dialogue and preparation and publication." While proclamation, and the inter-relationship Dialogue and Proclamation "spells out in between both realities.

THE CHRISTIAN ATTITUDE TOWARD OTHER RELIGIONS

Redemptoris Missio does not devote a that it contains no elements on which to section to a Christian evaluation of base the practice of dialogue. But, other religious traditions as a premise rather than being s y sternatically for its treatment of interreligious organized, those elements are spread dialogue. This does not, however, mean over the first, more doctrinal chapters of the encyclical. Especially worthy of devotes a large section to this subject note in this regard is the insistence on (DP, 14-32). It recalls that Vatican I1 the universal, operative presence of the has given the lead for such a positive Holy Spirit, unlimited by space and assessment, affirming not only that sal- time, found not only in persons, but vation in Jesus Christ is open to all also in religious traditions. The persons of good will (DP, 15), but also Spirit's presence and activity "affect affirming the presence, in the traditions not only individuals but also society themselves, of "positive values" - "rays and history, peoples, cultures, and reli- of the truth" and "seeds of the Word" gions" (RM, 28). The Holy Spirit was (DP, 16) - which the Council attributed active before Christ was glorified, to the active presence of God through even as he works today outside the his Word. It also points to the universal boundaries of the Church - though action of the Spirit (DP, 17). Dialogue never without reference to Christ (RM, and Proclamation affirms that "all men 29). and women who are saved share, though differently, in the same mystery Dialogue and Proclamation believes of salvation in Jesus Christ through his that the attitude of Christians towards Spirit. Christians know this through the members of other religious tradi- their faith, while others remain unaware tions will depend on their appraisal of that Jesus Christ is the source of their those traditions. An open attitude in salvation. The mystery of salvation interreligious dialogue can only be reaches out to them, in a way known to based on a positive evaluation of the God, through the invisible action of the religions themselves. This is why it Spirit of God" (DP, 29).

THE CHURCH AND THE REIGN OF GOD

Another point of contact between the of God is a broader reality than the documents has to do with the relation Church, which is present and operative between the Church and the reign of beyond her boundaries among the mem- God, and the implications of this for a bers of other religious traditions. theology of religions. An analysis of the relevant passages of Lumen Gentium According to Redemptoris Missio, the (3,5,9,48) of Vatican I1 would show that, specific role of the Church at the serv- while the Council distinguished clearly ice of the reign of Cod consists the Church and the reign of God pre- primarily and fundamentally in the sent in history from their full realiza- proclamation of the Gospel by which tion at the end of time, it continued to people are called to conversion; sec- identify the reign of God with the ondly, in the foundation of new partic- Church whether as an historical reality ular Churches, she also serves the or in terms of eschatological fulfilment. kingdom "by spreading throughout the The same would also be true in chapter world the 'Gospel values"' (RM, 20). In X of the document of the International this context, Redemptoris Missio notes: Theological Commission, "Select Themes "The inchoate reality of the kingdom on Ecclesiology: On the Occasion of the can also be found beyond the bound- Twentieth Anniversary of the Conclusion aries of the Church among peoples of the Second Vatican Council," entitled everywhere, to the extent that they live "The Eschatological Character of the 'Gospel values' and are open to the Church: Kingdom and Church." These working of the Spirit who breathes are the first two documents of the when and where he wills (cf. Jn. 3:8). recent central doctrinal authority to But it must immediately be added that distinguish the pilgrim Church from the this temporal dimension of the kingdom reality of the reign of God in history. remains incomplete unless it is related Both documents profess that the reign to the kingdom of Christ present in the Church and straining towards Christ (DP, 34). The members of other eschatological fulness (RM, 20)." religious traditions are oriented (ordinantur) (Lumen Gentium, 16) to the Church, as to the sacrament in which In fact the Church is the sacrament the kingdom of God is already present of salvation for all humankind and her "in mystery;" they already "share in activity is not restricted to those who some way in the reality which is sig- accept her message (RM, 20). She is nified by the kingdom" (DP, 35). In sacrament, insofar as she promotes fact, Dialogue and Proclamation goes on Gospel values through dialogue and to say, part of the Church's role at the human promotion; finally, she serves service of the kingdom "consists in the kingdom by her intercession (RM, recognizing that the inchoate reality of 20). this kingdom can be found also beyond the confines of the Church, for example To show the place of interreligious in the hearts of the followers of other dialogue in the mission of the Church, religious traditions, as they witness to Dialogue and Proclamation first resumes live evangelical values and are open to the teaching of Vatican I1 on the the action of the Spirit (DP, 35)." Church as the universal sacrament, that is, sign and instrument of salvation (LG The kingdom of God is here recog- 1, 48) (DP, 33). Regarding the nized to be, in history, a wider reality "mysterious and complex" relationship than the Church, even though the cau- between the Church and the kingdom, it tion is added that the "inchoate reality" quotes John Paul I1 to the effect that of the kingdom outside the Church the kingdom is inseparable from the "needs to find completion" in her, both Church, because both are inseparable in history and in the world to come from the person and work of Jesus (DP, 35).

THE EVANGELIZING MISSION OF THE CHURCH

Yet another point of contact worth (stl.umentalizzati) or regarded as identi- noting is that both documents develop a cal, as though they were interchange- broad concept of the evangelizing mis- able" (RM, 55). It may be observed that sion of the Church, according to which evangelization is here implicitly evangelization is not reduced to identified with proclamation. A certain proclamation and the Church activities ambiguity thus remains in the terminol- deriving from it. ogy used by Redemptoris Missio which now falls back on a narrow view of evangelization. Interreligious dialogue, Redemptoris Missio states, "is a part of the Church's Dialogue and Proclamation, on the evangelizing mission" (RM, 55); and contrary, began by providing clear moreover, "a path towards the king- definitions of the terms of evangeliza- dom." Interreligious dialogue and tion (DP, 8), dialogue (DP, 9) and proclamation appear as "two elements" proclamation (DP, where the broad or distinct expressions of evangeliza- lo), concept of evangelization stands out tion. Between them there is no opposi- clearly as comprising dialogue as well tion, there is rather both a close link as proclamation a usage from which it and a distinction. This is explained as - never departs. follows: That dialogue and proclamation are "These two elements must maintain distinct, but related expressions of the both their intimate connection and their Church's evangelizing mission is clear distinctiveness; therefore, they should in the following passage of Dialogue and not be confused, manipulated Proclamation. "Interreligious dialogue and proclamation, though not on the changeable... . The two activities remain same level, are both authentic elements distinct but, as experience shows, one of the Church's evangelizing mission. and the same local Church, one and the Both are legitimate and necessary. They same person, can be diversely engaged are intimately related, but not inter- in both (DP, 77)."

THE ROLE OF OTHER RELIGIONS IN SALVATION

Among differences worth registering traditions and by following the dictates because of their theological implications, of their consciences that the members one regards the role played by other of other religions respond positively to religious traditions in the mystery of God's invitation and receive salvation in the salvation of their members in Jesus Jesus Christ, even while they do not Christ. Redemptoris Missio says nothing recognize or acknowledge him as their explicit on the subject, while stressing, Saviour" (DP, 29). as mentioned above, that the Holy Spirit is at work not only in the persons, but The members of other religions, then, in the religious traditions to which they are not saved by Christ in spite of, or belong (RM, 28, quoted above). beside their own tradition, but in the sincere practice of it, and, in some Dialogue and Proclamation, on the mysterious way, through it. This does contrary, goes beyond the affirmation not, however, mean that everything in of Vatican I1 according to which salva- the other traditions can be conducive tion in Jesus Christ reaches out to to the salvation of their members. In others through their obedience to the fact, to identify in them the "elements dictates of their conscience (Lumen of grace capable of sustaining the posi- Centium, 16). It notes, in agreement tive response of their members of God's with Redemptoris Missio, that the invitation" is a difficult task, requir- mystery of salvation reaches them ing discernment (DP, 30). Not every- "through the invisible action of the thing in them is the result of grace, Spirit of God" (DP, 29). But it also indi- nor do they contain only positive cates the role which their religious values; for sin has been at work in tradition plays in the mystery of their the world and the traditions "reflect salvation in Jesus Christ. "Concretely, the limitations of the human spirit it will be in the sincere practice of sometimes inclined to choose evil" (DP, what is good in their own religious 31).

INTERRELIGIOUS DIALOGUE

Another significant difference con- priority" (RM, 44). In comparison, sists in the distinct emphasis given to Dialogue and Proclamation places more interreligious dialogue. In Redemptoris emphasis on interreligious dialogue. Missio, dialogue (and human promotion) Where Redemptoris Missio's main inten- are mentioned last in the chapter on tion is to strongly reaffirm the rele- "The Paths of Mission" (or forms of vance and urgency of proclamation, the evangelization), after such items as primary concern of Dialogue and basic ecclesial communities and Proclamation is that the significance of inculturation. The emphasis remains dialogue be not undervalued. overwhelmingly on proclamation, which is what "missionary activity proper" - Moreover, the perspective of Redemp that is, mission to the nations - is toris Missio appears more ecclesiocentric about (RM, 34) and is a "permanent in comparison with that of Dialogue and Proclamation which is more Missio and Dialogue and Proclamation Christocentric. According to Redemptoris have gone beyond what was previously Missio, "missionary activity proper" can affirmed by the central magisteriu m "be characterized as the work of with regard to the topics under con- proclaiming Christ and his Gospel, sideration. building up the local Church and promoting the values of the kingdom" Two main points may be made. The (RM, 34); "the mission ad gentes has positive attitude of Vatican Council I1 this objective: to found Christian com- towards the other religious traditions is munities and develop Churches to their well known (cf. LG, 16-17; NA; AG, 3,7- full maturity" (RM, 48). Emphasis is 9,ll; GS,22). However, the Council while thus placed, in an ecclesiocentric per- recognizing positive values and "ele- spective, on the building up of the ments of truth and grace" in those Church. By contrast, Dialogue and traditions, did not assign them a role in Proclamation's perspective is more the salvation of their members through Christocentric; linked with an earlier Jesus Christ. Dialogue and Proclama- document in 1984 (DM, 13), it defines tion, if not Redemptoris Missio, the mission of the Church simply in represents a positive step in that terms of evangelization and the "single direction. On the other hand, both as but complex and articulated reality" of noted above, go beyond the Council in evangelization as comprising, among recognizing the operative presence of other elements, interreligious dialogue the reign of God in other religious and proclamation (DP, 2,77,82). traditions.

Dialogue and Proclamation Secondly, Vatican I1 recommended dialogue with other religious traditions It has been seen that both Redemp (NA, 2; GS, 92), but without stating that toris Missio and Dialogue and Proclame it is an integral part of the evangeliz- tion state clearly that they constitute ing mission of the Church. This is distinct elements in the evangelizing clearly affirmed by both, following the mission of the Church and are not to lead of Dialogue and Proclamation. Fur- be confused or separated (cf. RM, 55 thermore, some ambiguity in Redemp and DP, 77). Redemptoris Missio states toris Missio's terminology notwithstand- that they cannot be reduced to a ing, it develops a broad concept of "means" for proclamation. Dialogue and evangelization, which was not yet found Proclamation affirms equivalently that in Vatican 11. Both documents assert, dialogue "possesses its own validity" though in different ways, that dialogue (UP, 41). As for their interrelationship cannot be reduced to a "means" for in the Church's mission, Redemptoris proclamation, but has value in itself. In Missio states the "permanent priority" these and other ways Redemptoris Mis of proclamation in virtue of which "all sio and Dialogue and Proclamation, with forms of missionary activity are their distinct emphases and nuances, directed" (RM, 44); Dialogue and constitute a step forward in the Proclamation explains more theologically Church's doctrine on religions, that dialogue "remains oriented towards evangelization, dialogue and proclama- proclamation insofar as the d ynamic tion. process of the Church's evangelizing mission reaches in it its climax and its fulness" (DP, 82). Ref. Bulletin, Pontifical Council for Interreligious Dialogue Conclusion XXVII/2, 80 (1992) Pp. 165-172. Finally, the question may be asked whether and to what extent Redemptoris after themselves as adults. The could; hut I must say that I results are not always what one have also received much from WORKING YIM would hope for, but some of the them. The people of El-Eayadh HENTALLY-HANDICAPPED CHILDREN girls do very well in sewing love us and accept us as Chris- and embroidery. Some girls buy tians. I treat everyone the (ALGERIA) sewing-machines or knitting- same, whether they are Muslims machinas to help them to earn or Qlristians. People sometimes their living later on. ask me, "How do you pray?" When I told them that I was going to I have been working in Al- All this is possible because Italy, they said: "Pray for us geria for twenty years. Twelve of the joyful atmosphere of our if you go to the Vatican!" Some of them have been spent in a centre. You would never think years ago a little Algerian centre for mentally-handicapped that you were in an institution girl, having noticed the children. for sick children. Hany of our dedication of the Sisters, children have been deprived of said: "Sister, even though you When you speak of the Sahara, affectinn in their early years are not a Muslim, you will go the first thing people think of because they were different. to heaven!" is the heat. It is true that They blossom when they find the temperature of ten reaches themselves in an environment Ref. Teresa Ortiz, MSOLA lOOF in the suonner, but there where they are treated like PnIT ECHO. Harch, 1993 is also a long winter. A strong everyone elsp. No. 839, White Fathers wind blows on the plateau, and C.P. 9078, 00165 Roma it often freezes at El-Eayadh. I am of course not alone in People in the Sahara suffer my work. There are four young from cold. Algerian women with me, a young man who looks after the older I began our centre with seven adolescent boys, and a man who or eight young girls who had does our shopping and business. AFRICAN vm: been abandoned. I said to A girl whom we received here as DIFFICULT SITUATIONS AM) myself: "If someone took charge mentally handicapped now looks FQSSIBLE SOLlKIONS of these children, they would after our kitchen. make progress." I had no par- ticular training for the work, An Association of parents of but I studied as I went along nraladjusted children takes and eventually obtained responsibility for the material qualifications. The demand in- nranagement of the centre. Ue Needless to say, women in creased, our centre grew, and receive a daily state subsidy Africa endure many abuses. The now we have fifty children, for each child, as well as African woman has duties but boys and girls. The demand is voluntary offerings. Ye are in few rights. In situations of still there and we are enlarg- this way able to feed our war and poverty, she has to ing our property. children, pay the staff and buy fight or struggle alone. What the nraterial we need. is worse is that she accepts Our centre is no prison, and things as they are. we do everything possible to During the years I have help the children to progress worked at the centre, I bave Bpcause of political and so- until they are able to look given the children everything I cial injustices, we find women in various conditions of PROCESS FOR CONSCIENTIWTION economic problems, they are not suffering: aware of the fact that they are If we ask ourselves what can becoming slaves. 1. In situations of war we find be done, we can identify the many widowed mothers, unwed following process: I mst say that there has mothers, and prostitutes. been a great deal of response 1. Identify various sub-groups to global feminist issues. 2. In general, very few young (widows, unwed mothers, school- However, at the grass-root women reach higher education lavers, prostitutes). The con- level there is very little and finish their studies. cern and attention shorn to change. In fact, most of the Secondary schools are found them is appreciated and help- feminist nnvernenta have little only in the cities. But there ful. impact on really oppressed-poor are few economic resources or women. Whatever is accomplished possibilities for study. There- 2. Name the causes of specific at the grass-roots level for fore, the majority of women problems and help women to un- African women is due to mis- have no chance beyond the derstand their rights and dig- sionaries, religious and Church elementary level. This means nity. This is the most impor- organizations. that they rerain without tant element in the entire skills. process. Lessons in morality, ethics and humn development CONCLUSION 3. There are hundreds of are very useful at this stage. school-leavers. he to their In today's Africa, it is be- lack of education and skills, 3. Teach ways and means to rise coming ever more clear that the women cannot be employed. As a above negative life situations. urban situation is a challenge consequence they do not have At this stage, the participant to the Church in its evangeliz- any source of income for sur- has to show the good will to ing mission. The issue of women vival. stop engaging in illegal and/or as victims of political and so- self-destructive practices. cial injustice should be given greater consideration. Host of RURAL/URBAN REALITIES 4. Impart skills to enable all, I would suggest that we women to generate their own mst continue to help women be- The African woman is left income: secretarial skills, come aware of their rights. We alone in her difficulties. Ac- dressmaking, embroidery, hand- can achieve this, if we help cording to my experience, the icrafts, higher education. Un- them to attain a greater degree situation and problems in rural less we empower her, she cannot of education and empower them areas are not as complex as in become financially independent. to live a life rooted in hrmw the urban areas. In the rural dignity. areas there exists a structure; hring the war in Eritrea, a woman belongs to an ethnic the Church organized a center Ref. Sr. Libanos Ayele, MS group, has rules to follow, for unwed mothers and widows. Justice and Peace some means of income no matter They were taught dressmaking Coomission, Rome how limited (e.g. farming, or and embroidery. Once re- March 2, 1993 at least raising her own habilitated, some were employed chickens). by factories, while others worked on their own. In the city, however, things are complicated. A woman almost In the Sudan, too, there is a loses her identity. Becoming Center where this system is URBAN MISSION anonymous, she ignores rules followed. Above all, lessons of and morality and eventually be- awareness are stressed because (UNITED STATES) comes a victim of abuse. Her due to social and political in- only goal becomes survival. In justices, young black women are her struggle for survival, she very easily abused and finds herself almost obliged to deceived. The threat of Islam Holy Name Comity, on New participate in unhealthy is very strong all over Africa. York's Upper West Side, is a practices: prostitution, abor- Many young, poor women are 175 year old parish. It was tion, producing alcoholic easily seduced by wealthy nos- declining when the Prancisuuu; drinks. lems. Thinking to solve their recently took it over from the Archdiocese. Since then, ml- not so rare for children in New women to knit, play games with tiple progrms, nourished by York City today! the children, and buy small the deep spirituality and things like writing paper and vibrant liturgies of the young Urban life in any modem city stamps for them. The most im- Franciscan team, have helped is marked by many dyings and portant thing we do is to show bring new life into the area. risings. Holy Name Cormrmnity our love and concern for each itself reflects the life-death person. As we gradually become more tension found in the wider inserted into the parish, we society and in each one's per- We celebrate with them when- not only participate more fully sonal life. Several teenagers ever we can. This adds spice to in the paschal mystery of death in my Sunday class listed ra- their lives and helps us all and resurrection, but also en- cial discrimination at school remember that we can celebrate counter it being lived out as a major issue, yet in the even in the worst of times. among the people we serve. parish There seems to be a Recently, when 24 young adults truly life-giving integration completed six months of For The first time at Holy of rich and poor, among people English, we had a graduation Name and some other New York of 49 nationalities. With the party. We brought a beautiful parishes, teenagers are volun- "death" factors of old build- cake, snacks and fruit drinks. tarily enrolling in Sunday ings in need of repair and with Each student received a cer- religion classes. Perhaps young shortage of funds, there are tificate. When we realized we people are disillusioned with also "life" factors such as the had no plates, one of the the excessive violence and sex way the old buildings are fully graduates grabbed a handful of of media and society, and are utilized. We are happy to join scrap laper and we served each turning to (hrist as their the Franciscan Friars in life- slice of cake on a piece of Life! giving ministries that empower paper. It was a wonderful and focus on the forrmtion of a party. In the middle of one class, a real (hristian comity. teenager raised his hand and The children love to play wanted to talk about death -- Ref. Sheila Patenaude, FMH games. Their favorite is with the death by fire of two small FMH INFORMATION DOCUMENTA- "Raggedy Ann" cards sent by children left alone in his TION, IV, Karch 25, 1993 schoolchildren in my home-town apartment building, because the via Giusti 12, 100185 Rome of Jeffersonville, Indiana. mother had to work and could Sometimes I accompany those not afford a babysitter. eligible for resettl-nt on shopping trips. mey always A young woman diagnosed with want to stay out longer, delay- HIV virus, wished to share her ing their return to their anxiety about the recent death crowded quarters. When I get of her friend and her own ap- VI!ZCNAMESE BOAT PEOPLE home dead tired from such ex- proaching death. Off drugs for cursions, thinking I can not six years and a participant in (HONG KONG) take it any more, I remember the parish Scripture course, what little freedom they have, this worn is tuning to God and I am ready for another day. for answers in a tragic, but comn situation. For the past Thee years I Ref. Martha Bourne, MI have worked with Vietnamese K4RYKNOLL, Feb. 1993 HBlhn, a Haitian great/ boat people in Hong Kong, in Maryknoll, N.Y. 10545-0304 grandmother, is often unaware the detention centers under the of her surroundings. But when auspices of the Norwegian Mis- her daughter prays with her in sionary Society. We do uhat we French to the Sacred Heart, can to make the refugees' lives HClhn perks up, her eyes become a little more pleasant. We lis- alert, and she joins in. At ten to their stories, bring the other end of the life them news from outside, help spectrum, her great-grand- them write letters, mke daughter Nathalie, only four, telephone calls to friends and already speaks English, French, relatives, hold English a little Creole and Spanish -- classes, bring yarn for the LIST OF VIDEOS ON 93/123 BASIC CHRISTIAN COMMUNITIES

Here is an updated and revised list of videos on Basic Christian Communities. These videos are available through: International Catholic Organization for Cinema and Audio-Visual (OCIC) Palazzo San Calisto, 16, Rome, Italy.

VIDEOS IN ENGLISH 27. A Quiet Revolution: Christian Base Communities of Latin America 1. An Ark for Our Time (France) (Brazil, Ecuador, Peru) 2. Anno Domini (England) 28. Rediscovering Community - International Perspectives (U.S.A.) 3. LJArche in England and Scotland (England and Scotland) 29. RENEW: Training for Small Group Leaders (U.S.A.) 4. Basic Christian Communities in Latin America (Bolivia, Brazil, Guatemala, 30. scavengers' Priest (Philippines) Peru) 31. Small Christian Communities: A 5. Bayan KO (My Country): A Philippine vision of Hope (U.S.A.) Diary (Philippines) 32. Small Christian Communities in Asia 6. Beautiful Vision (U.S.A. ) and Africa (Hong Kong, Kenya, Korea, Tanzania) 7. Becoming Community (U.S.A. ) 33. Small Christian Communities in 8. The Bible Alive (Kenya) Detroit Archdiocese (U.S.A.) 9. Brazil: Good News for the Poor 34. Small Christian Communities in (Brazil) Sierra Leone (Sierra Leone) 10. Called to Be Church (U.S.A.) 35. Small Christian Communities in 11. Celebration of Small Christian Tanzania (Tanzania) Community Sunday (Kenya) 36. Small Groups in Parishes: 12. The Church in a New Milieu (U.S.A.) For Support or Action (U.S.A.) 13. Creating Small Faith Communities 37. Why Restructure the Parish (U.S.A.) (U.S.A.) VIDEOS IN FRENCH 14. The Fish Group (Kenya) 15. For Our Life Together (England) 1. A Construire Par en Bas (Mali) 16. Healing Love (Kenya) 2. Chance Pour L'Eglise (Brazil, Italy) 17. The Heart has Its Reasons (France, 3. Eglise en Germe au Bresil (Brazil) North America) 4. Eglise en Germe au Burundi 18. Karibu (Welcome) (Kenya) (Burundi) 19. Kariobangi - A Parish Dynamo 5. Eglise en Germe aux Philippines (Kenya) (Philippines) 20. Kenya Comes of Age (Kenya 6. Les Nouveau Pastors (Honduras) 21. Let My People Go (Brazil) 7. Le Peuple de Dieu en Marche (Brazil) 22. Lift Together (U.S.A.) 8. Semence DIEglise (Kenya, Zaire) 23. New Day in Brazil (Brazil) VIDEOS IN SWAHILI 24. A New Way of Living the Church (Mexico) 1. Biblia Hai (The Bible Alive) (Kenya, Tanzania). 25. Pastoral Safari to Kenya (Kenya, U.S.A.) 2. Njia Mpya ya Kuishi na Kueneza Kanisa (Small Christian Communities - 26. The Power of Community (U.S.A.) A New Way of Being Church) (Kenya, Tanzania) COMING EVENTS

May 16-22.

AFRICA: QUESTIONS AND PROPOSALS TO THE CHURCH

VILLA CAVALLETTI

Speakers: Bishop Anselme Sanon - Sister Teresa Okure, SHCJ

(Early registration is recommended) (English, italiano, franqais, espaiiol)

PONTIFICAL MISSIONARY UNION

CONSECRATION - HOLINESS - MISSION

1993 Correspondence Course via di Propaganda, l/c 00187 Roma

Tel. 39.6.678.15.68

October 26

ACCEPTING THE OUTSIDER: THE REFUGEE PROBLEM IN EUROPE

Scheduled as a one full-day activity: 9.00 - 17.00 p.m.

Two guest speakers and simultaneous translations. e Place: Christian Brothers, via Aurelia 476 *1 b -0 li

December 7

rn SEDOS ANNUAL ASSEMBLY % 5 E 3 m INCULTURATION IN AFRICA AND ITS PRACTICAL APPLICATION >

"7 0 Place: Christian Brothers, via Aurelia 476 m - e

>~