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correct_starring_00069
|
FactBench
|
1
| 40 |
https://wexarts.org/film-video/om-shanti-om
|
en
|
Om Shanti Om
|
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Upon its release, Om Shanti Om was the greatest box office triumph in Indian cinema history—and it’s easy to see why! Beginning in the...
|
en
|
/themes/custom/wex/assets/custom/image/wexicon.png
|
Wexner Center for the Arts
|
https://wexarts.org/film-video/om-shanti-om
|
Upon its release, Om Shanti Om was the greatest box office triumph in Indian cinema history—and it’s easy to see why! Beginning in the burgeoning Mumbai film scene of the 1970s, the film follows a buffoonish extra played by Shah Rukh Khan (one of India’s biggest movie stars at the height of his fame) as he tries to make his way up in the industry and catch the eye of his superstar actress crush (Deepika Padukone in the role that launched her into megastardom). Through a convoluted reincarnation plot that has to be seen to be believed, Om Shanti Om makes its way to the present and features no less than 42 celebrities in its largest musical number. The film hilariously skewers the conventions of Bollywood spectacle and sentimentality while serving them up skillfully. Directed by acclaimed choreographer Farah Kahn, Om Shanti Om also features one of the most delightful credit sequences in cinema history. This rare 35mm print was loaned from the Chicago Film Society. In Hindi with English subtitles. (162 mins. + intermission, 35mm)
Heirloom Café will remain open during intermission for popcorn and beverage sales.
|
||||
correct_starring_00069
|
FactBench
|
2
| 15 |
https://www.eptrail.com/2024/07/16/the-shining-actress-shelley-duvall-passes-at-age-75/
|
en
|
“The Shining” actress Shelley Duvall passes at age 75
|
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[
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"estes park",
"the stanley hotel",
"stephen king",
"dawn wilson",
"the shining",
"horror",
"obituary"
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[
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2024-07-16T00:00:00
|
The Shining actress Shelley Duvall passes at age 75
|
en
|
Estes Park Trail-Gazette
|
https://www.eptrail.com/2024/07/16/the-shining-actress-shelley-duvall-passes-at-age-75/
|
When Shelley Duvall accepted the role of Wendy Torrance in “The Shining,” playing the wife to Jack Nicholson’s demented character Jack Torrance, she had only made a handful of movies at the beginning of what would become a three-decade career in Hollywood with more than 50 credits to her name.
Although not considered her best performance at the time, the role in Stanley Kubrick’s horror film based on Stephen King’s novel of the same name, however, became the role more associated with her name than any other title in her repertoire. Prior to the horror masterpiece, Duvall had other notable roles, including a small part in the classic Woody Allen romantic comedy “Annie Hall” and the role of Millie in “Three Women,” which garnered her the best actress award at the 1978 Cannes Film Festival.
The 75-year-old actress passed away on Thursday, July 11 from complications of diabetes.
As headlines announced the news of her death, more often than not they also included a reference to “The Shining,” continuing her connection to the film she described as physically and emotionally exhausting to make.
A memorial in honor of Duvall quickly sprung up last week in the lobby of The Stanley Hotel, which too has been associated with the macabre storyline of “The Shining” more than any other event that has taken place at the historic hotel.
Stephen King penned the horror novel after a one-night stay at the Estes Park hotel in 1974. That short stay – and the dreams he had during the night – gave him the idea of a story about a creatively blocked writer turned hotel caretaker who becomes psychotic and attempts to kill his family. Duvall’s wide-eyed character turns out to the be the Gothic heroine of the horror film, leaving her husband to, well, let’s not reveal the ending for the few who haven’t watched the film.
Although the movie was not filmed in Estes Park, a television series based on the book was. Duvall did not participate in the series and research has not shown any visit by Duvall to the hotel that inspired the horror novel.
The memorial has been removed from the lobby but the association with “The Shining” for Duvall and The Stanley Hotel will forever be connected in history.
The Stanley Hotel will be the site for a new horror movie museum curated by horror film production company Blumhouse. One of the items already procured for the exhibit is a prop axe from “The Shining” used in the famous “Here’s Johnny” scene when Jack Nicholson’s character chops through a wood door with the tool.
|
|||||
correct_starring_00069
|
FactBench
|
1
| 17 |
https://showmethecurry.com/more-to-life-than-curry/om-shanti-om-bollywood-movie-review.html
|
en
|
Om Shanti Om Bollywood Movie Review – ShowMeTheCurry.com
|
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2007-06-29T04:29:34-05:00
|
en
|
https://showmethecurry.com/wp-content/uploads/favicon.ico
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https://showmethecurry.com/more-to-life-than-curry/om-shanti-om-bollywood-movie-review.html
|
I finally got around to watching the much anticipated (ok, maybe only for SRK fans) bollywood movie, “Om Shanti Om”, starring Shah Rukh Khan and newcomer, Deepika Padukone. Leave it to producer, Farah Khan, for coming up with movies with a slightly different feel to them. The movie has an impressive cast including Shreyas Talpade, Arjun Rampal, Kirron Kher, Yuvika Chaudary, Bindu, Jawed Sheikh, Satish Shah, Asawari Joshi, Nitish Pandey and Shawar Ali…not to mention about 31 other BIG bollywood names that show up in the title song.
I was a little late in seeing this movie and heard a host of different “reviews” from friends and family, ranging anywhere from “funny”, to “entertaining, but definitely a home-theatre watch”, to “fantastic!”, to “a copy of Karz”. Well, not having seen Karz, I was all set to enjoy the film. Did I mention I am a BIG SRK fan?
Well, first things first — SRK. Wow! I mean, a double Wow! This has got to be the first movie (after Dil Se) that Shah Rukh throws his shirt to the wind. And believe it or not, he can rival even Salman Khan. As great as his effort was to get chiseled 6-pack abs, I have to admit that SRK was looking a wee bit older. Maybe it was the long hair. Is that the trend these days? Well, sorry to say, it isn’t working for him.
Deepika Padukone made a good effort for her debut, especially with a seasoned cast. Her simple, classical looks and beauty was a refreshing change from the norm. Shreyas Talpade also made a likable sidekick and of course Arjun Rampal, without much a role, was believable.
The story line of Om Shanti Om revolves around Om Makhija (SRK), a junior artist (read…sidey), hoping to someday become a movie hero even with an obvious lack of talent and lack of a famous last name. Even then, his mother (Kirron Kher) and best buddy (Shreyas Talpade) have great faith in him not only in his talents but in his ability to snag an A1 movie herione, Shanti (Deepika Padukone). Om manages to get somewhat noticed by Shanti in a few whacky ways before he saves her in an on the set accident, after which they become friends. Everything seems to be going great until we find out there are more things going on in Shanti’s life than the audience (both in the movie and in real life) knows. Enter Arjun Rampal (I forgot what his on-screen persona was named). Things take a turn for the worse, leaving Om and Shanti out of luck.
The story is of reincarnation (I’m guessing similar to Karz), but for those like me who have not seen Karz, it was somewhat of a new storyline. As I mentioned earlier, Farah Khan has a knack of making movies which have a light hearted feel to them even though they have the usual melodrama. There was a compilation of spoofs of many old and new bollywood films. Of course, it goes without saying… many of the songs are very catchy and choreographed superbly.
|
||||
correct_starring_00069
|
FactBench
|
3
| 18 |
https://industrialscripts.com/best-movie-titles/
|
en
|
Are these the 25 BEST Movie Titles? What Makes a Great Movie Title?
|
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"Industrial Scripts"
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2021-04-30T15:45:00+00:00
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What makes a great movie title? We take a look at the 25 best movie titles to analyse what makes a great title and how you can generate one.
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en
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Industrial Scripts®
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https://industrialscripts.com/best-movie-titles/
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Coming up with a title for your screenplay is no picnic. You need a title that sums up your story, stands out and rolls off the tongue. Or at least that’s what the best movie titles do.
The best movie titles are instinctive. They’re memorable because they perfectly encapsulate the movie and sound cool or distinctive. The audience doesn’t have to think about remembering the title, it just lodges in their memory.
Moreover, the best movie titles are ones that you want to say. They just sound cool when you say them. It sounds shallow but this can create a strong impression of the movie at hand, a shortcut to standing out amongst the crowd. There’s almost a viral effect to this. The best movie titles catch on and spread.
It’s particularly important to nail a distinctive and memorable movie title when writing a screenplay at the development level. You’re sending your screenplay out to screenplay readers, producers, agents, screenwriting competitions. And you want your screenplay’s title to stand out and engage the reader.
In this sense, the best movie titles draw the reader in before a word of description or dialogue. They sound good, they encapsulate the story and at their best, even cast the story in a new light.
Sometimes a movie title will be upfront and simple, sometimes it will only make sense at the end of the movie. Sometimes it might even take some figuring out. However, all these outcomes are evidence of a strong movie title.
The 25 Best Movie Titles
Want to know how to create a great movie title? Check out our article on how to craft movie titles. However, in this article, we’re going to take a look at the 25 best movie titles (in no particular order).
What do they say about what makes a great title? And how can thinking about this help you to reach your own great movie title?
Let’s jump in…
1. Eternal Sunshine of the Spotless Mind
A memorable and unique title, Eternal Sunshine of the Spotless Mind takes its name from Alexander Pope’s 1717 poem Eloisa to Abelard. The poem itself is a reflection on a love from many years prior, sharing a storyline with the film.
This might seem an alien reference if weren’t for the fact that the poem is quoted within the film by one of the characters.
“How happy is the blameless vestal’s lot. The world forgetting, by the world forgot. Eternal sunshine of the spotless mind. Each prayer accepted, and each wish resigned”
The reference to the poem sums up the movie’s central theme of love and memory. It encapsulates the idea of wiping painful memories seen as a route to a ‘spotless mind’. This speaks to the concept behind the movie, a service that wipes painful memories of loved ones from the brain.
So the title brilliantly captures the main concept and theme of the movie. But it also does so in a way that feels distinctive. It feels unlikely that another movie will come along with this title.
The movie could have easily been called ‘memory wipe’, for example. But in reaching for something altogether more poetic and mysterious, the title stands out and reflects the movie’s unique concept.
2. One Flew Over the Cuckoo’s Nest
In One Flew Over The Cuckoo’s Nest, the clever title encapsulates the core storyline of the movie in a catchy way.
The film follows McMurphy, a prisoner who fakes insanity to escape from a prison labour camp, and once in the specialist mental health ward plans to become a free man.
The use of the description of ‘Cuckoo’s Nest’ plays with the historical British use of the word Cuckoo to describe someone who is behaving in a ‘crazy’ fashion.
The title hints that one person will ‘fly over’ over this cuckoo’s nest. However, this person is not necessarily whom the audience might initially expect, creating an interesting twist.
This is a great example of a film title that creatively yet clearly hints at the story. It’s a memorable and unique title in its language but it also foreshadows the story.
3. There Will Be Blood
In the epic drama, There Will Be Blood, we follow the story of ruthless oil tycoon Daniel Plainview.
The title has biblical roots, which can be found in Exodus chapter 7 ‘The Plague of Blood’, where God, through Moses, is putting pressure on Pharaoh to release the Israelites:
“And they will turn to blood. Blood will be everywhere in Egypt..”
Exodus 7:19
The biblical connection runs deep, as Daniel bears similarities to Pharaoh. Both want to be all controlling and are willing to manipulate, use and sacrifice anyone around them who gets in their way, no matter the consequence.
This title gives a clear indication of the sort of character we are dealing with, the genre of film we can expect and its dramatic content. You better believe that you will eventually see some blood in the film.
Moreover, the title addresses one of the movie’s key themes, the idea that in such a relentless pursuit of oil in a capitalist fashion, there will, inevitably, be blood.
4. Apocalypse Now
Apocalypse Now is another title which even if you have not seen the movie, you will most likely recognise.
The movie originally had a different title, The Psychedelic Soldier. However, screenwriter John Milius was inspired to change the title to Apocalypse Now, as a way of making fun of hippies who in the 70s were wearing pins with the words ‘Nirvana Now’.
The words ‘apocalypse now’ are never spoken throughout the film and the title remains elusive in this regard. However, in the film’s final act the words are seen scrawled in graffiti in the background.
It’s a chilling moment of recognition when it comes, with a feeling given that the camp Willard has finally found, amidst the wider horror of the Vietnam War in general, really is the ‘apocalypse now’.
5. They Shoot Horses, Don’t They?
They Shoot Horses, Don’t They? is a movie that effectively uses the title to encapsulate the overall storyline and tone of the film.
The title is taken from the practice of shooting horses who are severely injured to put them out of their misery. It, therefore, raises a painful question of people being put out of their misery if they are unbearably suffering too.
Ultimately, unable to escape her depression, Gloria asks Robert to kill her.
Afterwards, when he’s asked about his motive for killing her by the police, Robert replies “they shoot horses don’t they?”.
This sums up Gloria’s depression, with Robert suggesting it was best to put her out of her misery.
The title is highly emotive, pointing the audience to the bigger picture that the themes grapple with. It’s unusual to have a question as a movie title, but the contemplative nature of the movie means it couldn’t suit better.
6. Raging Bull
Raging Bull is based upon the true story of Jake LaMotta. The story follows the middleweight boxer as he achieves his first boxing title. His professional growth is stunted when his personal life, full of paranoia, jealousy and rage, takes over.
The title comes from Jake LaMotta’s boxing name, ‘Raging Bull’. These words are visually evocative, creating a clear image in the audience’s mind of the strength and anger of the boxer in the ring and in his personal life.
‘Raging Bull’ is not just the protagonist‘s stage name but a perfect summation of his approach to and journey through life. It’s a title that on the surface doesn’t seem particularly extraordinary. But once one has seen the movie itself, it’s hard to shake it from the mind, such is the power of the title in capturing the movie’s mood and power.
7. Hidden Figures
Hidden Figures follows a team of female African-American mathematicians who served a vital role in NASA during the early years of the U.S space programme.
The movie title contains a double meaning.
It refers both to the women who were hidden and forgotten by history in the NASA story.
Whilst it also uses the word ‘figures’ in relation to the innovative mathematical research the women were producing for NASA.
The title encapsulates the overall story, the wordplay instantly demonstrating the nature of this true story, both in terms of its historical resonance and its subject matter.
8. Good Will Hunting
The title of Good Will Hunting, once again plays on the use of double meanings, similarly to Hidden Figures.
The title suggests that on one level Will Hunting, our protagonist, is himself good, giving the audience a clear hint about his personality. This also relates to how people perceive him throughout the movie, seeing him as someone worth ‘saving’.
It also indicates that Will is hunting for and with goodwill, reminding the audience that there are good and bad ways to hunt for meaning in life.
Will is seeking to find the good path, at least most of the time. Whilst others all seek the good path for him.
It’s a movie title that rolls off the tongue and in its double meaning and linguistic wordplay prompts curiosity.
9. Shaun of The Dead
A different way of playing with the meanings of words is presented in the title, Shaun of The Dead.
The film title is inspired by the 1978 Dawn of The Dead, the classic zombie film.
The adaptation from the original title to Shaun of The Dead, immediately gives the audience insight into the genre of the film, providing a comedic twist linking it to the comedy element of the zombie genre throughout.
The title is memorable and lighthearted, giving a clear protagonist to the story whilst also revealing the comedy inherent in the movie’s execution.
However, the title also gives a strong clue as to the style of the movie, one where other movies are constantly referenced. The movie’s visual language is in itself a pastiche and homage, just like its title.
10. The Silence of the Lambs
Where to start with this movie title? The Silence of the Lambs is a striking, chilling and relatively opaque movie title. It’s a unique and memorable title in the imagery it creates. Whilst it also hints at some core themes.
Firstly, the reference to lambs conjures up biblical imagery, imagery surrounding slaughter (in the reference to lambs to the slaughter) and imagery to do with innocence and purity.
Is Clarice Starling the pure and innocent lamb? Will she be a lamb to Hannibal Lecter’s slaughter? These are all questions that the title provokes.
Moreover, lambs are directly referenced when Clarice Starling recalls a traumatic childhood memory of witnessing lambs screaming as they’re about to be slaughtered.
She remembers trying to save one of the lambs.
Hannibal Lecter puts Clarice under the spotlight about seeking to stop the slaughter of the lambs, imploring her to think that it was not worth it as the lamb she saved was killed anyway.
Furthermore, Lecter makes a reference to Catherine, a woman whose murder Clarice is trying to prevent.
In making a reference to the lambs, perhaps Lecter is suggesting that just because Clarice might save one woman it won’t save her from the trauma of the bigger picture.
“You think if Catherine lives, you won’t wake up in the dark ever again to that awful screaming of the lambs.”
The way in which the title is referenced explicitly but not directly, avoiding the actual mention of ‘silence’ encourages the audience to think about the metaphor illustrated. It’s a neat trick, the circumventing of the title proving more powerful and effective than its explicit mention and explanation.
11. The Wolf of Wall Street
The Wolf of Wall Street is another evocative and efficient title. The film follows Jordan Belfort, a stockbroker who cheats his way to the top at the expense of all those around him.
The title visually evokes a character who is hungry and ruthless in their pursuit to get to the top of the financial ladder.
The comparison with the ferocity of a wolf is powerful because wolves are territorial, vicious and show no mercy when provoked.
This provides the audience with a clear idea of the protagonist’s character and the lengths he will go to for money and primacy on Wall Street. The title’s use of alliteration catches the attention but also captures the mood and themes of the movie.
12. Bird Box
Not all movie titles are immediately clear in how they connect to the movie itself, and one such example of this is Bird Box.
The movie is a post-apocalyptic horror-thriller, where a mysterious force is decimating the population, and the only certainty is if you see it, you die.
Survivors must avoid coming face-to-face with an entity that takes the form of their worst fears.
There are many ways to interpret the title, one being in the final scene of the film, when all the survivors are enclosed in a building just like birds within a bird box. A bird box would usually be where birds are kept under human care. But ironically here, in the protagonist‘s final designation, is where humans start to live under the care of birds.
The imagery created by the title, teamed with the intrigue around its definitive meaning, helps it to stick in the audience’s mind, leaving them questioning long after the film has finished. Furthermore, its alliteration and punchiness help it roll off the tongue. It’s hard not to see its idiosyncratic, catchy name as part of its viral appeal.
13. The Lobster
The Lobster is a dark comedy set in the near future, where adults are shipped off to a government-mandated singles’ retreat and given 45 days to find a mate. If they are unsuccessful, the singleton is turned into an animal and released into the woods.
The title of the film is significant on multiple levels, from literal to figurative. The clearest cut explanation is that the lobster is the protagonist‘s animal of choice if he is unable to find a partner.
On a more symbolic level, it holds general thematic significances.
The lobster is an aquatic, cold-blooded, hard-shelled creature. The characters similarly have become hardened by the atmosphere and the prospect of being turned into animals.
They have developed a protective shell and have become detached and defensive, like a lobster.
In desperate times lobsters will turn to cannibalism, picking on the weakest for the survival of the strong. This is a key element in the film where humans, who are forced to mate systematically, shed the element of caring that previously separated man from beast.
It’s both an incredibly simple title, in that it references the key premise (of humans turning into animals and the lobster being the protagonist‘s choice) but also a complex one in its deeper subtext.
14. Moonlight
Moonlight might seem like a relatively simple title. But it has profound significance in the way it’s referenced throughout the movie.
Firstly, literal moonlight drapes significant scenes, such as Chiron’s sexual experience with Kevin on the beach.
But it’s also referenced in a key speech Juan gives to young Chiron.
Juan: I was runnin’ and hollerin’, and cuttin’ a fool, boy. This old lady, she stopped me. She said…
“Runnin’ around, catching up all that light. In moonlight, black boys look blue. You blue, that’s what I’m gon’ call you. ‘Blue’.”
Chiron: So your name ‘Blue’?
Juan: [Chuckles] Nah….At some point, you gotta decide for yourself who you gonna be. Can’t let nobody make that decision for you.”
The moonlight frames how this woman sees Juan. But Juan tells Chiron that he can’t let other people define who he is.
This is a key theme and narrative drive for the movie, Chiron coming to terms with who he is and shrugging off society’s labels.
15. A Clockwork Orange
The movie title, A Clockwork Orange, is shared with the classic novel which inspired it.
The story follows Alex, a psychopath imprisoned for murder and rape. To reduce his sentence Alex volunteers for an experimental treatment conducted by the government. The source text explains the premise behind the title as referring to a person who:
“Has the appearance of an organism lovely with colour and juice but is in fact only a clockwork toy to be wound up by God or the Devil or the Almighty State.”
This evokes the disturbing concept of a person who appears naturally wholesome and good, but whose behaviour and morality is mechanistically controlled.
The title is memorable because it conjures up a striking visual image. Most when first seeing it will ask “What is a clockwork orange?”. In a sense, the answer doesn’t matter. But there is a subtext and impression that the title creates that helps convey the movie’s tone and themes.
16. A Streetcar Named Desire
Another movie that shares its name with the source text is A Streetcar Named Desire.
The story follows Blanche DuBois, who travels by streetcar (bus) to her sister’s house in New Orleans.
The title refers to an actual streetcar line in New Orleans, the one that Blanche takes to her sister’s house.
This particular streetcar ultimately bears a huge amount of significance, being that Blanche’s visit is the catalyst for the story. A seemingly innocent family visit turns out to eventually be much more.
However, it also serves as a metaphor for the power of desire as the driving force behind all of the characters’ actions. Desire is a key running theme and the mention of this in the title helps put it front and centre.
In general, the technique of using emotions in titles is an effective method of encapsulating key sentiments that drive the characters and their arcs.
17. Kill Bill
Kill Bill‘s short punch title perfectly sums up the movie both in terms of its plot and its style.
The movie follows a pregnant assassin called The Bride who for four years had been in a coma, induced by a brutal attack by her ex-boss, Bill. When she awakes, she sets out to seek revenge on him and his associates.
The plot is relatively simple, driven by a single aim and goal. And the title reflects this. Moreover, the title reflects the movie’s style in that its stylish rhyme and punchiness mirrors the stylistic execution of the movie.
This is very much a case of a movie title doing what it says on the tin. The title is Kill Bill and that’s exactly what the main drive of the story is in terms of the protagonist‘s goal.
18. BlacKkKlansman
The striking movie title of BlacKkKlansman neatly refers to all elements of the story it tells.
The movie is about an African-American detective who embarks on a mission to infiltrate his town’s chapter of the Ku Klux Klan.
So the title refers to the protagonist as the ‘black klansman’.
This would be a striking title enough, prompting curiosity in its meaning.
However, the extra k in the middle of these two words provides a direct reference to the KKK, who sit at the heart of the story.
It’s an example of a title that has fun with the possibilities for titles that the story creates. Whilst in doing so, it only adds to its own ability to convey the essential story strands, which uniquely overlap.
19. Spirited Away
Spirited Away follows 10-year-old Chihiro and her parents, who stumble upon a seemingly abandoned amusement park. Things go wrong when her parents are turned into huge pigs, and Chihiro must enter the resort full of supernatural beings and work there to attempt to rescue herself and her parents.
The title has a clever double meaning with the words ‘spirited away’ referring to something that has been removed without anybody noticing. This is exactly what occurred with Chihiro after she is separated from her parents. Additionally, the place where Chihiro is ‘spirited away’ to is the land of spirits.
The title has a magical sound to it that perfectly captures the feeling of the film. It’s not only an accurate reflection of the movie’s content but it ends up serving as an encapsulation of how it makes the audience feel when watching it.
This movie title shows how a title can become great when it seems to somehow capture the movie’s spirit and the feeling that it evokes.
20. Sorry To Bother You
A double meaning can also be seen in Sorry To Bother You. The film follows telemarketer Cassius Green, who discovers an alluring method for success.
This title has a sharp double meaning.
It brings to mind a cliche that telemarketers use with customers.
But it’s also a sarcastic disclaimer for the whole movie, as the narrative is supposed to be a slap in the face to anyone who feels complacent about issues plaguing the USA.
The movie critiques capitalism in a sharp and confronting way. And the title is almost a challenge to the audience, a repudiation of any chance they might be shocked or confronted by the movie’s message.
The power of the title is created through the writer’s ability to present a political message in an amusing way. It’s a reference to the subject matter at hand (telemarketing) but also speaks directly to the audience. In this, it’s quite a rarity as a movie title and is all the more memorable as a result.
21. Slumdog Millionaire
Slumdog Millionaire is a rags-to-riches story about a teenager from the slums of Mumbai who becomes a contestant on the show ‘Who Wants to Be a Millionaire?’.
This is another movie title that incorporates the overall storyline of the film and gives insight into the main protagonist of the story.
The term ‘slumdog’ is used as slang to refer to a slum dweller, giving us a clear understanding of who the protagonist is and where they come from.
The TV show which he enters, ‘Kanu Banega Crorepati?’ is an Indian version of the game show ‘Who Wants To Be A Millionaire?’.
The title even contains a message about the innovative structure of the film. There isn’t really much mystery as to whether or not the protagonist wins the contest. That’s not where the tension and narrative progression lies. It’s more about the reveal of how the protagonist knows the answers.
So the reveal of ‘Slumdog Millionaire’ isn’t a spoiler. If the narrative was more about the tension of whether or not he will win, it might not be so prudent to give away this in the title. However, because of the movie’s non-linear structure, the reveal is right there in the title and helps to draw the audience in.
22. The Sound of Metal
The Sound of Metal contains multiple meanings as a movie title, as well as viscerally evoking the main storyline.
The title refers, first and foremost, to the heavy metal style of music that the protagonist plays.
Furthermore, it references the style of the sound that the protagonist hears when he first loses his hearing.
Whilst it also refers to some of the sounds that the protagonist can hear, referencing a scene specifically where he and a child tap on a metal slide, hearing the thud of the taps.
The narrative progression is hidden in the title.
First, we meet the protagonist playing in his band.
Then we witness him struggling with losing his hearing.
And then finally we see him coming to terms with his deafness and learning how to appreciate the sounds he can (such as the tapping of the slide).
In its multiple meanings, The Sound of Metal is a brilliant title. But it also shows how much a title can do. In a sense, the whole movie can be found in just these three words. This is the essence of the best movie titles, a whole world and story contained within one phrase.
23. The Day After Tomorrow
The Day After Tomorrow starts when a worldwide storm begins to plunge Earth into a new Ice Age. The protagonist, Jack Hall, begins a dangerous trek to New York to try and save his son from the disaster.
The title shares its name with a song from Blitz!, a 1962 musical written by Lionel Bart, set in the Second World War. The song looks forward optimistically to a post-war world.
The Day After Tomorrow movie is somewhat the reverse of the optimism of Bart’s song. In the movie, on the day after tomorrow, most of mankind will be gone. The title is impactful, being more interesting than the technical term for the day after tomorrow which is ‘Overmorrow’.
Furthermore, its link to the Lionel Bart song highlights the challenge facing the characters, subtly hinting at the imagery of war, hope and perseverance. What will happen on the day after tomorrow? We can only hope that the characters will make it through to find out.
24. Back To The Future
Back To The Future is a movie title that has stood the test of time.
At first, the title may seem a little strange – a movie about a time machine set mainly in the past that uses the word ‘future’ in the title.
However, the title of the film gains its name because after travelling back in time, Marty is desperately trying to get back home, which is in the future.
The title is also a reference to the expression, which refers to when someone has to stop overthinking the past and instead needs to focus on working to improve the future.
It’s one of those titles that catches the eye and is fun to say, an irony contained within it. Furthermore, the use of the phrase within the movie gives it an almost catchphrase like quality.
25. The Revenant
The Revenant follows Hugh Glass, who after being severely injured in a bear attack, is abandoned by his hunting team. Hugh uses his skills to survive and take revenge on his companion who betrayed him.
The title cleverly uses the word ‘Revenant’, which is derived from the French word ‘revenir’, meaning ‘to return’.
This captures the overarching storyline. It’s most prominently demonstrated when Hugh, the protagonist, crawls out of his grave, intent on seeking revenge against the man who left him for dead. This is effectively highlighted when Hugh says:
“I ain’t afraid to die anymore. I done it already.”
Furthermore, this is reinforced by speculation that the term ‘revenant’ is another way of saying ‘zombie’.
The title is short and interesting, making the audience want to work out what it means. It’s also an impressive use of exploring the etymology and meaning of words, and how they can unexpectedly show the movie’s key hook.
The Revenant could have easily been called something simpler and more immediately understandable. But in thinking outside the box and exploring other options, a unique, poetic and meaningful title is created.
This kind of creative thinking is how the best movie titles are created.
This article was written by Alice Wass and edited by IS Staff.
What did you think of this article? Share It, Like It, give it a rating, and let us know your thoughts in the comments box further down…
|
|||||
correct_starring_00069
|
FactBench
|
1
| 2 |
https://www.imdb.com/title/tt1024943/fullcredits
|
en
|
Full Cast & Crew
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[
"Reviews",
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"Synopsis",
"Trailers",
"Credits"
] | null |
[] | null |
Om Shanti Om (2007) cast and crew credits, including actors, actresses, directors, writers and more.
|
IMDb
|
https://www.imdb.com/title/tt1024943/fullcredits
|
Amrita Arora ... very big thanks Malaika Arora ... very friendly appearance (as Malaika Arora Khan) Shabana Azmi ... very big thanks Abhishek Bachchan ... special thanks & a big hug Amitabh Bachchan ... very big thanks Vidya Balan ... very big thanks Bipasha Basu ... very big thanks Mithun Chakraborty ... very big thanks Juhi Chawla ... very big thanks Priyanka Chopra Jonas ... very big thanks (as Priyanka Chopra) Yash Chopra ... very big thanks Bobby Deol ... very big thanks Riteish Deshmukh ... very big thanks Dharmendra ... very big thanks Sanjay Dutt ... very big thanks Lara Dutta ... very big thanks Subhash Ghai ... special thanks & a big hug Govinda ... very big thanks Arti Gupta ... very friendly appearance (as Aarti Gupta Surendranath) Jeetendra ... very big thanks Karan Johar ... very friendly appearance Kajol ... very big thanks Karisma Kapoor ... very big thanks Rishi Kapoor ... special thanks & a big hug Sanjay Kapoor ... very big thanks Tusshar Kapoor ... very big thanks Arbaaz Khan ... very big thanks Feroz Khan ... very big thanks Saif Ali Khan ... very big thanks Salman Khan ... very big thanks Zayed Khan ... very big thanks Akshay Kumar ... special thanks & a big hug Bappi Lahiri ... very big thanks Urmila Matondkar ... very big thanks (as Urmila) Dia Mirza ... very big thanks Koena Mitra ... very big thanks Dino Morea ... very big thanks Rani Mukerji ... very big thanks Chunky Pandey ... very big thanks Ameesha Patel ... very big thanks (as Amisha Patel) Rekha ... very big thanks Hrithik Roshan ... very big thanks Rakesh Roshan ... very big thanks Satish Shah ... very friendly appearance Shilpa Shetty Kundra ... very big thanks (as Shilpa Shetty) Suniel Shetty ... very big thanks Aftab Shivdasani ... very big thanks Tabu ... very big thanks
|
||||||
correct_starring_00069
|
FactBench
|
2
| 54 |
https://www.masslive.com/entertainment/2024/07/shelley-duvall-actress-known-for-iconic-role-in-the-shining-dies-at-75.html
|
en
|
Shelley Duvall, actress known for iconic role in ‘The Shining,’ dies at 75
|
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[
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[
"David Cifarelli | [email protected]",
"David Cifarelli",
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"david-cifarelli"
] |
2024-07-11T16:31:00.336000+00:00
|
Shelley Duvall, the actress who was best known for co-starring in Stanley Kubrick’s film “The Shining,” has died.
|
en
|
/pf/resources/images/masslive/favicon.ico?d=1346
|
masslive
|
https://www.masslive.com/entertainment/2024/07/shelley-duvall-actress-known-for-iconic-role-in-the-shining-dies-at-75.html
|
Shelley Duvall, the actress who was best known for co-starring in Stanley Kubrick’s film “The Shining,” has died. She was 75.
Duvall died Thursday, July 11 from complications of diabetes at her home in Blanco, Texas, her longtime partner Dan Gilroy told Variety and The Hollywood Reporter.
“My dear, sweet, wonderful life partner and friend left us,” Gilroy said, according to The Hollywood Reporter. “Too much suffering lately, now she’s free. Fly away, beautiful Shelley.”
|
||||
correct_starring_00069
|
FactBench
|
2
| 9 |
https://uk.news.yahoo.com/shelley-duvall-one-off-actress-092532800.html
|
en
|
Shelley Duvall: one-off actress whose courage and vulnerability made her perfect for The Shining
|
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[
""
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[
"Nathan Abrams, Professor of Film Studies, Bangor University"
] |
2024-07-16T09:25:32+00:00
|
A unique and versatile actress, Duvall’s career took off in the 1970s thanks to her raw, off-beat and sensitive portrayals of unconventional women.
|
en
|
https://s.yimg.com/rz/l/favicon.ico
|
Yahoo News
|
https://uk.news.yahoo.com/shelley-duvall-one-off-actress-092532800.html
|
With large expressive eyes and a big, slightly bucktoothed smile, she was few people’s idea of a conventionally beautiful Hollywood star. But Shelley Duvall, who died on July 11 at the age of 75, enjoyed a hugely successful career in film, and later as a producer of children’s television. For many of us she is best remembered for her starring role in Stanley Kubrick’s legendary horror film, The Shining (1980).
For the role of Wendy, the emotionally oppressed wife of the increasingly unstable writer Jack Torrance, played by Jack Nicholson, Duvall was Kubrick’s only serious consideration. He had seen all her films and greatly admired her work, but was convinced of her fit for the part after seeing her in Robert Altman’s strange and hypnotic dream film, 3 Women (1977).
Kubrick saw Duvall as perfectly embodying the kind of woman who remains married to a man like Jack Torrance – even though she knows he has brutally assaulted their son. The director understood that he couldn’t have someone ballsy like Jane Fonda playing the part, saying: “You need someone who is mousy and vulnerable.”
Kubrick told the French film critic Michel Ciment: “The wonderful thing about Shelley is her eccentric quality – the way she talks, the way she moves, the way her nervous system is put together. I think that most interesting actors have physical eccentricities about them which make their performances more interesting – and if they don’t, they work hard to find them.”
But Kubrick’s on-set treatment of Duvall has become the stuff of legend. She recalled how they were often at odds and he cut many of her lines. Kubrick responded that Duvall could not say them correctly, instructing her not to emphasise every line. One demanding scene – the staircase scene where Wendy fends off Jack with a baseball bat – was shot 127 times. “It was a difficult scene, but it turned out to be one of the best … in the film,” Duvall said afterwards. “We filmed that for about three weeks. Every day. It was very hard.”
Duvall later admitted that Kubrick “knew he was getting more out of me” by being tough. And indeed, the director elicited from Duvall a performance of anxious, hysterical strength that matched Nicholson’s depiction of Jack’s growing madness. In the end, Kubrick was delighted with Duvall’s performance.
Altman’s muse
It was an impressive performance from someone who got her start in the movies by accident. Born in 1949 in Fort Worth, Texas, Duvall was cast when she was asked at a party to take a part in Altman’s film Brewster McCloud which he was shooting on location in Houston in 1970. When she then flew to Los Angeles, it was the first time she had left Texas.
Altman clearly saw something special in Duvall. He seemed transfixed by her unaffected sweetness, recognising the potential in her unusual rawness. She went on to star in a slew of his films, including Nashville (1975), McCabe & Mrs Miller (1971), Thieves Like Us (1974), and Buffalo Bill and the Indians (1976).
As Mildred “Millie” Lammoreaux in Altman’s psychological thriller 3 Women, she played a woman living in a dreary California desert town. Her performance in particular was critically acclaimed, and she shared the 1977 best actress award at Cannes.
That year Duvall also appeared as Pam, a Rolling Stone reporter who goes on a date with Woody Allen’s Alvy in Annie Hall and delivers one of the movie’s most memorable lines: “Sex with you is really a Kafka-esque experience.”
Little did Duvall know she would soon have another Kafka-esque experience acting under the direction of Kubrick. But she survived The Shining and went on to star as Olive Oyl in Altman’s film version of Popeye (1980), which showcased her skill in physical comedy. Indeed, there seemed such a fit between character and actor that Chicago Sun-Times film critic Roger Ebert described Duvall as “born to play” Olive Oyl. The following year, she had fun with a small role as Pansy in Terry Gilliam’s Time Bandits.
In 1982, Duvall narrated, hosted and was executive producer of the children’s television programme Faerie Tale Theatre, leading to a two-decade career in the genre during which she starred in and produced a number of shows for US television.
But at the turn of the new century, the roles seem to dry up and she vanished from the Hollywood radar until 2016, when she turned up in a miserably exploitative appearance on US pop psychology show Dr Phil. Duvall, looking haggard, was semi-coherent and emotionally troubled, expanding the legend that Kubrick’s abusive behaviour had ruined her.
Despite both physical and mental health issues, she returned to the big screen in the 2023 horror The Forest Hills, and promoted it looking and sounding better than she had in years. But it was to be her last film.
Shelley Duvall should not be remembered as a victim, either in the role she played in The Shining or indeed as an actor or a woman. She emerged in Kubrick’s film as the survivor who outwits her murderous husband, and it is testimony to the strong roles she performed throughout her rich and varied career.
This article is republished from The Conversation under a Creative Commons license. Read the original article.
Nathan Abrams has received and receives funding from charities and research organisations.
|
||||
correct_starring_00069
|
FactBench
|
1
| 56 |
https://www.thenationalnews.com/arts-culture/film-tv/2023/05/24/om-shanti-om-actor-nitesh-pandey-dies-aged-51/
|
en
|
Om Shanti Om actor Nitesh Pandey dies, aged 51
|
[
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[] |
[] |
[
""
] | null |
[
"David Tusing"
] |
2023-05-24T00:00:00
|
Actor's family said he suffered a cardiac arrest while on set
|
en
|
/pf/resources/favicon.jpeg?d=756
|
The National
|
https://www.thenationalnews.com/arts-culture/film-tv/2023/05/24/om-shanti-om-actor-nitesh-pandey-dies-aged-51/
|
The Arts Edit
A guide to arts and culture, from a Middle Eastern perspective
|
||||
correct_starring_00069
|
FactBench
|
1
| 3 |
https://www.tvguide.com/movies/om-shanti-om/cast/2000153282/
|
en
|
Om Shanti Om - Full Cast & Crew
|
[] |
[] |
[] |
[
""
] | null |
[] | null |
Learn more about the full cast of Om Shanti Om with news, photos, videos and more at TV Guide
|
en
|
/favicon.ico
|
TVGuide.com
|
https://www.tvguide.com/movies/om-shanti-om/cast/2000153282/
| |||||
correct_starring_00069
|
FactBench
|
2
| 55 |
https://www.yardbarker.com/entertainment/articles/the_most_talented_actresses_30_or_younger/s1__30136346
|
en
|
The most talented actresses 30 or younger
|
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[
""
] | null |
[
"Chris Morgan"
] |
2024-06-21T18:13:42-04:00
|
Ah, to be young, talented and famous. Hollywood is a place where you see a lot of working people of vastly different ages. Here, though, we are going to focus on the young actresses of Hollywood who have made an impact. These are the most talented actresses who have not yet turned 31.
|
en
|
/apple-touch-icon.png?v=2
|
Yardbarker
|
https://www.yardbarker.com/entertainment/articles/the_most_talented_actresses_30_or_younger/s1__30136346
|
Ronan is such a talented actress that we’ve all learned how to pronounce AND spell her first name. She was still a teenager when she got her first Oscar nomination, in “Atonement,” and her career has only gotten better from there. After starring in “Lady Bird,” she picked up yet-another Oscar nomination for "Little Women."
Moretz first was seen by many people in “Kick-Ass” as Hit-Girl which, uh, has some problematic elements to it. We won’t blame Moretz for that, though. Not everybody was into the remake of “Carrie” that she starred in, but she was delightful in her recurring role in “30 Rock” as Jack Donaghy’s teenage nemesis.
Clemons is likely on her way to becoming a much bigger star. So far, she’s had some smaller roles, including a nice turn in “Angie Tribeca.” She also starred in the small film “Heart Beats Loud,” which showed off her tremendous singing chops.
Can you believe Dakota Fanning is 26 now? Don’t you feel old? Dakota has been a known name for over a decade, and while she’s maybe not yet considered a star, she has grown into being a fine character actor. Her turn in “Once Upon a Time in Hollywood…” was jarring, but it showed the kind of actor she can be as an adult.
It’s double the Fannings! You can’t mention Dakota and not mention her younger sister, Elle. She’s only 21, and her career is starting to take off. Elle has had some lead roles recently in films such as “I Think We’re Alone Now” and “Mary Shelley,” where she played the writer of “Frankenstein.”
There was reason for skepticism about “Stranger Things.” After all, could these child actors really shoulder the load? It turns out they could, and a couple of them are already turning into stars. That includes Brown, who has the tougher role of them all as Eleven, the girl with supernatural powers making her way in the world for the first time.
Yes, Robbie is still under 30. She came seemingly out of nowhere to make a splash in “The Wolf of Wall Street” and has kept working with big directors since. Like Dakota Fanning, Robbie played somebody famous, or infamous, in “Once Upon a Time In Hollywood…” in her case playing Sharon Tate. Some complained about her role, but it’s a beautiful portrayal aching with emotion.
Lawrence has been a star for so long it’s hard to believe she’s only 29. To be fair, she won her first Oscar at 22, the second-youngest woman to ever win Best Actress. Whether it’s big-money blockbusters or awards bait, Lawrence works in any and all capacities. She’s maybe the best actress of her generation, and she’s just getting started.
Beetz is more than just the actress with more "Zs" in her name per capita than just about anybody. She's also a talent who can do both comedy and drama. Beetz has an Emmy nomination for "Atlanta" and had a memorable turn in "Deadpool 2" as Domino. Her career seems to be on the rise, as she had a role in five movies in 2019.
It will be fascinating to see what Turner does now that “Game of Thrones” is over. For years, since she was still a kid, she’s been playing Sansa Stark. With the HBO hit having ended, it’s time to see what Turner will do from here. She played the key role in the flop "Dark Phoenix," but she’s only 24, so there’s plenty of time to figure it out.
You can see the family resemblance when you see Emma and find out that her aunt is Julia Roberts. Emma may not be America’s sweetheart, but maybe she will be someday. If nothing else, Ryan Murphy seems to love her. She’s starred in six different shows he’s created — also, that terrible pizza movie “Little Italy,” but everybody makes mistakes.
Steinfeld made her feature-length debut in the Coen Brothers’ “True Grit,” and she immediately showed the kind of talent she has. Though Steinfeld has a music career as well, she’s kept acting. That’s great, because she has a clear knack for it. If you haven’t seen “The Edge of Seventeen” you should do that immediately.
Feldstein is already starting to become a star. She had a nice supporting role in “Lady Bird” and then starred in “Booksmart” alongside a woman who will appear later in this piece. However, she may be about to become an even bigger name. Feldstein is playing Monica Lewinsky in the upcoming new season of “American Crime Story.”
Watson has been famous forever, so we don’t really need to tell you who she is. Well, unless you never saw a "Harry Potter" movie. In that case, you might not know that she played Hermoine, making her a massive movie star as a teenager. She’s still acting and still having success. For example, she starred as Belle in that live-action “Beauty and the Beast” movie.
We all know Zendaya is Meechee. She’s a lot more than that, though. The former Disney star is now in the “Spider-Man” movies as MJ and stars in the mature HBO series “Euphoria.” The 23-year-old also has a role in the upcoming “Dune” film.
Woodley once played MJ in a “Spider-Man” movie as well, though her scenes in the Andrew Garfield version got deleted. No worries, because she’s had a notable career anyway. She got great critical reviews for her work in “The Descendents,” and then after that she starred in the blockbuster movie series “Divergent.”
Knock the “Twilight” films all you want, but you can’t blame Stewart for them. Her performance in those movies wasn’t great, but she’s shown since that when given good material, she can do a lot with it. In fact, Stewart won a Cesar Award, the French equivalent of the Oscars, for her work in “Clouds of Sils Maria.”
Greta Gerwig seems to be surrounded by promising young talent. In addition to her own films, she co-wrote and co-starred in "Mistress America," a film that she appeared in alongside Kirke. The sister of "Girls" star Jemima Kirke also had a starring role in the Amazon series "Mozart in the Jungle."
The daughter of Lea Thompson and director Howard Duetch, Zoey is starting to carve out her own fine career. She’s had roles in a few notable films, including “The Disaster Artist” and “Set It Up,” and the “Zombieland” sequel. The first movie helped Emma Stone en route to stardom. Maybe Deutch is on that path as well.
Ridley was a total unknown before getting cast as Rey in the new “Star Wars” movies. Now she’s one of the biggest movie stars in the world. There’s no turning back from being the star of a “Star Wars” film, especially a successful one. (Sorry, Hayden Christensen.) On top of that, Ridley has shown she’s a talented actor, so she should be just fine after her run as Rey ends.
Taylor-Joy turned heads in “The Witch” and was also quite good in “Thoroughbreds,” which we will get to again in the next slide. The young actress played Emma in the recent adaptation of the Jane Austen novel of the same name, and maybe someday that “New Mutants” movie will actually come out.
Cooke was excellent as the titular dying girl in “Me and Earl and the Dying Girl,” and then she got a chance to be in a big blockbuster in “Ready Player One.” However, her best work was in “Thoroughbreds,” a pitch-black film about a troubled girl and her sociopath friend, played by the aforementioned Taylor-Joy.
Fisher has been doing voice work for years, which is kind of crazy given that she's only 16. Then she made the turn to starring in live-action work with the film "Eighth Grade." It won her a ton of awards for breakthrough performance, which she hasn't quite had a chance to build on yet. She did appear in two episodes of "Castle Rock," though, and performed a voice in the recent "Addams Family" movie.
Breslin first made a splash in the quirky family story “Little Miss Sunshine.” She was only a little kid then but has continued working. Her next biggest role was probably in “Zombieland,” which she recently revisited for the sequel. The only difference is that, 10 years later, she’s in her 20s.
We have a feeling Pugh is about to become a huge star. Pugh had people who weren’t even necessarily into wrestling enjoying “Fighting With My Family,” but it’s “Midsommar” that really got her name on people's lips. Playing Amy March in the hit adaptation of "Little Women" certainly did nothing to stop her trajectory. Next up is a supporting turn in "Black Widow."
If you watched “Justified,” you saw Dever hold her own along some great actors in her recurring role. Then…she starred in “Last Man Standing,” Tim Allen’s sitcom, for six seasons. Fortunately, now she has started to put that behind her, and she just starred in “Booksmart” alongside Beanie Feldstein.
Shipka is the third-youngest person on this list, at only 20, but she’s already a TV veteran. While approximately 17 different actors played Bobby Draper on “Mad Men,” Shipka was good enough to play Sally through the entire run of the show. Now she’s getting to star in her own show, as she played Sabrina in Netflix’s gothic horror take on the iconic teenage witch.
It’s hard not to notice Debicki and not just because she’s 6-foot-2. She’s also shown that she’s got plenty of acting chops to go with her stature, especially in “Widows.” That was a bit of a star turn for her, and we’re excited to see what’s next for Debicki.
If you saw "Parasite," the Best Picture winner of 2019, you saw Park jump off the screen. She played the daughter of the Kim family, but this was not her first taste of acclaim. The 2015 Korean film "The Priests" won her a ton of awards. All she needs is more time on screens in America.
Aparicio has been in one movie, but she's started her career with a bang. The actress starred in Alfonso Cuaron's "Roma," and immediately she was venerated for her performance. Aparicio's breakout role got her an Oscar nomination. The Mexican actress is 26, and her career is just getting started.
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https://medium.com/%40aamatullah.rajkotwala/why-om-shanti-om-is-a-postmodern-masterpiece-d80b36c577e8
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Why ‘Om Shanti Om’ is a Postmodern Masterpiece
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Om Shanti Om is a loved film. Most people I know believe it to be wildly entertaining, easy to watch, full of memorable dialogues and iconic songs. In true Bollywood fashion, it transcends genre and…
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https://medium.com/@aamatullah.rajkotwala/why-om-shanti-om-is-a-postmodern-masterpiece-d80b36c577e8
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Om Shanti Om is a loved film. Most people I know believe it to be wildly entertaining, easy to watch, full of memorable dialogues and iconic songs. In true Bollywood fashion, it transcends genre and apparently logic, coalescing into a 3-hour long romantic-comedy-action-musical that is so ridiculous, so over-the-top and so utterly silly that you can’t hate it even if you tried.
It was the highest-grossing film of the year and one that not only launched Deepika Padukone into stardom (where she has since remained), but I would wager also transformed the careers and reputations of everyone associated with it for the better. With its celebrity cameos (of unprecedented number), its 8-pack-sporting SRK and its ek chutki sindoor, this “mainstream entertainer” made a home in our collective memories and desi hearts, where even today, it is revisited with a great deal of fondness.
So why am I spending my precious hours (days even) rambling on about this film? Because I think Om Shanti Om is not just another iconic film- it’s a postmodern¹ masterpiece.
As a film set against the film industry (past and present), with a plot revolving around the making and remaking of a film, Om Shanti Om has more references in its screenplay than minutes in its runtime. Being quite literally filled to the brim with pastiche, allusion, quotation and parody, it manages to be both a loving homage and a scathing critique of the industry in the same breath.
Some of these references are quite easy to pick up on, like the fact that Shanti Priya as Dreamy Girl is a nod to Hema Malini’s Dream Girl, and the dialogue “no sorry, no thank you” is a reference to the iconic line from Sooraj Barjatya’s Maine Pyaar Kiya.
Laxmikant-Pyarelal’s Dhoom Tana in itself is a long tribute to the films, music, actors and costumes of the 70s with impeccable attention to detail. The orange outfit worn by Shantipriya at the start of the song is a nod to the Sunil Dutt-Vyjayanthimala starrer Amrapali, followed by a jazzy upbeat scene that pays homage to the Rajesh Khanna-Mumtaz hit film Sacha Jhutha. The iconic badminton scene in the song was taken from Jeetendra and Leena Chandavarkar’s Humjoli, and the desert pilgrim one from the popular movie, Jay Vijay.
The “Bhaagoo” sequence where Om jumps into the fire to save Shanti is inspired by a real-life incident on the sets of Mother India where Nargis was actually trapped in a fire, and Sunil Dutt really did jump in to save her. (Then they got married!)
And this doesn’t even begin to cover the first half of the film.
From the title (taken from Karz, a film about reincarnation and revenge to which OSO owes its plot), to the passing remarks Om and Pappu make about the power of surnames in the industry (read: nepotism) — everything alludes to something else. Bollywood history intrudes into the plot and narratives of these characters constantly, lining the story with extra-diegetic² information that completely transforms the experience of watching the film.
When Barthe proclaimed the death of the author³, he said that “The text is a tissue of quotations drawn from the innumerable centres of culture,” meaning that every text is made up of other texts, and perhaps no text can truly be “original”. Nowhere is this more apparent than in Om Shanti Om — a film that openly and almost shamelessly steals from other films. With Bollywood’s well-established tendency of ‘borrowing’ and altering plots without any acknowledgement of the sources they were taken from, Om Shanti Om’s blatant intertextuality⁴ and self-awareness, make it bold, refreshing and sneakily subversive in a way that mainstream films rarely are anymore.
But the genius doesn’t end there. Or perhaps I should say picture abhi baaki hai mere dost…
Om Shanti Om is not just intertextual and self-reflective, it’s also a masterclass in metafictional⁵ writing. There’s a popular notion that a good film will make you forget that you’re watching a film. It will allow you to suspend your disbelief and draw you into the plot and characters to such an extent, that for those few hours, you become part of their reality and not your own. Om Shanti Om takes this time-honoured criterion and throws it right out of the window. It goes above and beyond to draw attention to its own constructedness, breaking our willing suspension of disbelief and constantly reminding us that what we are viewing is made up. It’s a work of metafiction that puts the Marvel Cinematic Universe to shame. The real film industry and the fictional one of Om Shanti Om are deliberately indistinguishable from each other. They are interwoven and overlapping not only to create a sense of déja vu and nostalgia for Indian (and NRI) audiences, but also to tease and challenge us, further extending the scope of interpretive activity.
To put it simply, Farah Khan knows all too well who’s coming to watch, and she has structured her entire film like an elaborate inside joke between filmmaker and audience.
In fact, the first wink and nudge from her (in a very long list) comes just 2 minutes into the film. The opening scene reconstructs the shooting of Rishi Kapoor’s iconic song Om Shanti Om on the sets of Karz in 1977. We see our protagonist Om Prakash arguing with a woman in the audience over Rishi Kapoor’s jacket. He sarcastically asks her “Tu director hai kya film ki?” to which she responds “Main director hoti to pehle tereko bahar phekti”. The audience chuckles knowingly because we are well aware that she is in fact the director, Farah Khan, and we also know that struggling junior artist Omi is the mega movie star Shahrukh Khan who has starred in countless blockbuster hits including the universally loved Main Hoon Na (also directed by Farah Khan). Thus, at the very start of the film, the director is involving herself with fictional characters and directly addressing the viewer. She is openly questioning how narrative assumptions and conventions transform and filter reality by exposing the artificialities and absurdities of filmmaking (most of the film is literally set on a film set).
This interrogation continues throughout the film with the running inside joke between filmmaker and audience exploding into a riot of laughter in the second half. The boundary between the real and fictional film industry becomes even more blurry once we enter 2007, what was then, the present tense.
When Om Kapoor waves out to his crazed fans from his balcony, he is no longer Om Kapoor or even Om Prakash. He is Shahrukh Khan. When Deewangi Deewangi rolls out, the actors are not here to celebrate Om Kapoor, they are here to celebrate Shahrukh Khan.
The genius of the song is in the details of its choreography and editing. All the actors are deliberately behaving in ways that we recognize, doing iconic steps from past films, playing into their personalities and reputations. SRK and Kajol do their iconic handshake from Kuch Kuch Hota Hai, Govinda dances like he did in the 90s and Mithun behaves like a strict taskmaster whose disco dancing skills can’t be rivalled or replicated even today. Each actor is seen participating in Om’s (SRK’s) success and truly selling the idea that the industry we know and love is just one big happy family. It is ingeniously choreographed to make us feel a surge of love and familiarity, nostalgia and longing.
The Filmfare Awards segment is a rare and bizarre instance where Bollywood celebrities abandon their VIP egos and diplomatic facades, choosing instead to laugh at themselves (and insisting we do the same!)
Shabana Azmi pokes fun at her reputation of being serious and political when she says she’s only here to protest the clearing of slums. A-list actors Akshay Kumar and Abhishek Bachan become jealous and arrogant caricatures of themselves, driven to greed over the coveted award. All the actresses use the “we’re just good friends” line in reference to Om Kapoor, mocking the flimsy way in which celebrity flings are covered up. Later with the nominations, SRK’s own filmography is reduced to NRI pandering and slow-mo montages of women on mountains running into his open arms (he once again, plays Rahul. Naam toh suna hoga?) Akshay Kumar is mocked for his utterly nonsensical action sequences (he puts the gun in his crotch so he can kill the bad guys by hip thrusting) and Abhishek Bachan for being the least interesting thing about a franchise where he plays the hero (the Dhoom series).
Om Shanti Om takes everything laughable and absurd about Bollywood and blows it out of proportion. Overdramatic mothers, evil producers and odds-defying heroes. It refuses to be taken seriously and yet if you look carefully beneath its light-hearted and well-intentioned frills, you will find a bottomless pit of subversion. It makes a bold attempt to expose some of the chinks in the armour of an industry so idolized and revered in this country, that it gets away with anything.
Mukesh Mehra murders his wife in cold blood because her pregnancy interfered with his ambition. An ambition against which her ek chutki sindoor held no flame. In the same way, Om’s mother, the very embodiment of melodrama, gave up her dreams of being an actress because she got pregnant at the wrong time. The film makes it abundantly clear that it’s a man’s world and a rich man at that. The audience knows that the dreams of Om and Pappu don’t stand a chance at the start of the film. They simply did not have the social capital to be noticed in a place that thrives on connections, money and favours. The Marxist and Feminist interpretations do exist for those who really want to find them.
The dream sequence song Dard-e-Disco only appears because the spoiled lead actor Om Kapoor (who is reading the script of this film for the first time on set), declares that this destined-to-be-a-flop tragic love story (about a deaf, blind, mute man with no hands or legs) can only be saved with an item song. Even if the male body is sexualised for a change, the fundamental idea that you can slap an item song onto anything and it will sell, says a lot about the industry and its consumers. Even ‘Mohabbat Man’ with his “udi baba” and hilarious costume changes, is a parody (A loving parody, but a parody nonetheless) of India’s foray into the superhero genre, another Hollywood import (with Krish having just released the previous year).
Toxic fan culture, spoiled actors, lack of original scripts or any interest in creativity whatsoever, nepotism trumping talent, the celebrity bubble, the notion that a woman’s career ends the minute she gets married etc. are all issues touched upon (some more briefly than others) and I would need to write entire essays to do justice to each one. For now, however, let me conclude by coming back to my first claim that Om Shanti Om is a loved film. But why?
I said it’s a Postmodern masterpiece. I said it displays astonishing amounts of self-reflexivity, intertextuality and metafictional elements. That it’s subversive and maybe even political. But honestly, I think it’s true genius has to lie in the way it rejects all attempts to define it. I loved Om Shanti Om when I first watched it as a seven-year-old (90% of the jokes and references went over my head), and I love it today, at twenty-two, after having watched it countless times, studied every single reference and given a presentation on it. I still get goosebumps when Tabu shows up in her red saree. My heart quite literally swells watching all the technicians, spot boys, makeup artists, choreographers etc. walk the red carpet in the end credits and I will never get tired of the story in a story in a story masterpiece song- Dastan-E-Om Shanti Om.
It’s loved because it’s filled to the brim with heart. It will make you laugh no matter who you are, or what kind of films you like.
I have so much more to say and analyze but I’ve been working on this article for so long now it’s begun to haunt me like the ghost of Shanti Priya. I’m going to put my metaphorical pen down now. Happys Endings to you and thank you for taking the time.
Footnotes:
Postmodernism is a late 20th-century movement in philosophy and literary theory. It tends to blur the line between high and low art as well as genre. Literary works frequently use intertextuality (referencing other literature, real or imagined, within the work), metafiction (making readers aware of the fact that they are reading fiction) and magical realism (a realistic narrative with an implausible supernatural or magical element thrown in).
Diegetic means existing or occurring within the world of a narrative rather than as something external to that world. Extra diegetic would thus mean external to the fictional universe of the film.
‘The Death of the Author’ is a 1968 essay by the French literary theorist Roland Barthes. In it, he challenges the relationship between author and literary text claiming that works of literature are not original and that the meaning of a work cannot be determined simply by looking to the author of that work. Instead, we as readers are constantly working to create the meaning of a text.
Intertextuality is a term that describes the processes of cross-referencing by a text that relies overtly on other texts — whether they are past texts, contemporary texts, or textual conventions — in its composition.
Patricia Waugh defines metafiction as “fictional writing which self-consciously and systematically draws attention to its status as an artifact in order to pose questions about the relationship between fiction and reality”. Metafictional works, she suggests, are those which “explore a theory of writing fiction through the practice of writing fiction”
References
Shastri, Sudha. (2011). “The play’s the thing, wherein I’ll catch the conscience of the king”: Intertextuality in Om Shanti Om. Journal of Film and Video. 63. 32–43. 10.5406/jfilmvideo.63.1.0032.
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https://www.goodgollyitsbolly.com/blog/2017/12/11/om-shanti-om
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FROM MY RESEARCH FOR THE INTRODUCTION TO OM SHANTI OM AT DRYDEN THEATRE — Good Golly! It's Bolly!
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2017-12-11T00:00:00
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Om Shanti Om – The Meaning Om is believed to be a sound of the whole cosmos. And Shanti is the "Peace," so ' Om Shanti ' can be interpreted as "absolute peace." T.S. Eliot’s translation: “The peace that passeth understanding.” Om Shanti Om
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Good Golly! It's Bolly!
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https://www.goodgollyitsbolly.com/blog/2017/12/11/om-shanti-om
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Om Shanti Om – The Meaning
Om is believed to be a sound of the whole cosmos. And Shanti is the "Peace," so 'Om Shanti' can be interpreted as "absolute peace." T.S. Eliot’s translation: “The peace that passeth understanding.”
Om Shanti Om – The Movie
I enjoyed Om Shanti Om (OSO) the first time I saw it about eight or nine years ago as a new release on DVD. The story had all the right twists, the vibrant colors, stunningly gorgeous heroine, nasty (but handsome) villain, and most importantly, my favorite actor, Shah Rukh Khan (a.k.a. SRK) as Om "Omi" Prakash Makhija (70s) & Om Kapoor (OK) (2000s). But I was too new to Bollywood movies then to really appreciate the nuances in this movie: the iconic actors’ cameos, the references to Mother India (or Karz or the really bad movie Tarzan 303 to name just a few of the many, many references) or the impossibility of getting so much Bollywood royalty together in one film and to get them to poke fun at themselves at that! This movie is truly amazing and even more so when you are aware of all the details that made OSO the highest grossing movie of 2007. [Farah Khan in a You Tube interview for Film Companion claims that OSO would have been the first 100,000 crore (approximately $20 million US) film except for the competition with director’s Sanjay Leela Bhansali’s Saawariya release which earned about 20,000 crore. His film Devdas was the first film screened at the Dryden in the Stories of Indian Cinema. (10 Years of Om Shanti Om | Farah Khan Interview with Anupama Chopra)]
OSO is a tribute to the gone-by era of the 70s which had so influenced both Farah Khan, (the co-writer/director/choreographer) and Shah Rukh Khan (the King of Bollywood, and no relation to Farah) who would have been in their impressionable teens in the seventies. [Farah rose to the ranks of a top Bollywood choreographer in the 1990s even though she is self-taught. And her teacher? Michael Jackson (in videos that is.)]
In 2012, I screened the movie for my Good Golly! It’s Bolly! class, and besides the length of the movie (a common complaint by American audiences), the class didn’t enjoy “the song” as it became known as––but I’ll come back to this.
I did not fully appreciate this movie until I read the book The Making of Om Shanti Om (2008) by Mushtaq Shiekh. He was the co-writer of the screenplay for OSO and he documented the events during filming. (He even has a cameo in the film. When Shah Rukh Khan is pretending to be accepting his fictitious award for best actor, Mushtaq Shiekh is the homeless person who pops up from under the blankets. ( You Tube: Om's Bottle Award Om Shanti Om)
The Story:
Om Shanti Om is an unapologetic tribute to the 70s movies Farah Khan grew up watching. She actually wrote the idea for OSO in 2002 while working as a choreographer on Andrew Lloyd Webber’s Bombay Dreamz. In 2004, she made her directorial debut with Main Hoon Na. Now with one movie as director behind her, Farah finds the forgotten OSO story lying in a drawer in 2005. The idea is “rebirthed”.
Every scene is a fond memory of a star of yesteryear! it is a “nuanced” film. Great attention has been paid to creating every detail––from the clothing, to the songs, to the re-created 70 films scenes, to the iconic mannerisms of the popular stars. And this is not a spoof of 70s movies. Farah Khan was adamant, for example, that if any of costumes were deemed “funny”, they were scrapped. (That doesn’t mean there isn’t humor in this movie.) Farah did not want to make a movie about the “grime” of the movie industry. Her purpose was to recreate the fun of that time––the excitement a teenager felt when watching a movie and imagining what it would be like to be those stars. “…the grime behind the glamour. That’s not me. Everyone is really happy in this movie, even the junior artistes are very happy in the crowd.” (Side note: The female junior artistes protested against the amount of cleavage they were expected to show. Farah had to cover them all up. Movies of the 70s had a lot of cleavage, but artistes of the 2000s wanted no part of that.) (Sheikh, Prelude Chapter.)
The Bollywood movies referenced are as iconic as Hollywood’s Casablanca, Gone With the Wind, The Wizard of Oz, Star Wars or such lines as “you complete me” or “Toto, I’ve a feeling we’re not in Kansas anymore” or “here’s looking at you, kid” and span decades of Bollywood movies.
The first scene of the film is a throwback to the film Karz (1980) (translation: Debt) also a film about reincarnation. Rishi Kapoor is singing while on a giant revolving LP. In this scene, SRK and Farah Khan are junior artistes (extras). The real movie is merged into the reel (OSM) movie. Farah tells Om (SRK) to stop overacting and Om says “What’s it to you? It’s not like you are the director!” And the tone is set!
The actual director of Karz, Subhash Ghai is the Karz director in OSO here. While in his own films, he always does Hitchcock-esque appearances, he was hesitant to do so one for OSO. Later in the film in the mock Filmfare Awards show thirty years into the future, the real Rishi Kapoor and Subhash Ghai fight over the envelope with winner’s name.
The Movies Referenced
Bollywood: Karz (1980) (Rishi Kapoor), Dream Girl (1977) (Hema Malini launch to stardom), Main Pyar Kiya (1989) (Salman Khan famous line), Krrish (2006) (Fire scene),Kabhi Khushi Kabhie Gham... (2001) (Motorcycle scene), Mother India (1957) (fire scene), Dhoom franchises (only 3 so far, so the joke is that there is no Dhoom 5); Kopps (2003) (Akshay Kumar) (scene lifted from the movie), Dharmveer (1977)
Hollywood: Gone With the Wind (1939), Titanic (1997), The Fabulous Baker Boys (1989), Gene Kelly movies: Singing in the Rain (1952), The Pirate (1948), American in Paris (1951)
The Reincarnation Theme
And here is the other important aspect to this movie for Farah Khan. Previously, reincarnation movies didn’t do an authentic differentiation between the look of the first life and the reincarnated life. By choosing a 70s era with such distinct stars and fashions, the scenes of the future life in 2000 could be easily distinguished from the past life. In Dr. Ian’s 20 Cases of Suggested Reincarnation, there are details of two cases that are in the movie. The first was the Munna/Ravi Shanker case, where a young boy knows people and details about them that he could never have known & Suresh Varma/Tuti Singh where the marks on his skull match the entrance and exit wounds of a person shot through the head. Tuti Singh names the murderer of Suresh Varma with details only a person who had lived it would know. Those the “OM” or “absolute” tattoo on Om’s arms are based on real claims. (Shiekh, Born Again Chapter)
Om’s mother (played by Kirron Kher) completely overacts. This is her job because she never has been in a movie, although she was called for an audition for a part in Mugal-E-Azam, a 1960 Bollywood mega hit, but was pregnant with Om and couldn’t audition. So her whole life becomes an audition. [In a real-life twist, SRK was sued by a fan who actually believed herself to be his mother. He had to prove that she wasn’t. (Shiekh, Born Again Chapter)]
What was the only way a junior artiste could be reincarnated as a famous movie star? To be born to a successful “filmi” family! So Om is born into the Kapoor family––a five generation famiy of actors going back to the 20s. Nepotism is always a criticism of Bollywood movies. In fact, Gauri Khan, SRK’s wife, is the producer of this film. His Red Chilis FX company, a division of his Red Chilis Entertainment, does the special effects. Farah Khan’s husband since 2004, Shirish Kunder was the editor.
The Heroine
This is Deepika Prudukone’s debut. She is a model; 21 and didn’t look too young to play opposite SRK who was 40. To give credibility to her Shantipriya, megastar “Dreamy Girl” image, for the song, Dhoom Taana, famous Bollywood films were scanned and Deepika who is an excellent dancer had to mirror step for step the original dance and then dropped into the scene replacing the heroine so that she “really” is dancing with Rajesh Khanna, Sunil Dutt & Jeetendra. It took seven days of shooting and 45 shots for each replacement. When Deepika is auditioning in the 2000s as Sandy, the scene where she is late and chewing bubble gum is right out of The Fabulous Baker Boys and Michelle Pfeifer’s audition in the movie.
Deepika is now legitimately a megastar and she recently made her Hollywood debut in Vin Diesel’s xXx: Return of Xander Cage.
The Villain
Arjun Rampal is a model turned actor. He had to be convinced to do this role as there are no redeeming characteristics for this villain. Vivek Oberoi had turned the role down. SRK and Farah pulled Arjun into the bathroom and two-on-one convinced him to take the part.
The “Mother India” Reference
Only three movies have received an Oscar nomination: Mother India (1957), Salaam! Bombay (1988) and Lagaan (2001). In OSO, Ma Bharat (Ma India) is being filmed. There is a famous fire scene in Mother India where Nargis is searching for her wayward son who is hiding in stacks of hay from the moneylender. The moneylender burns the hay and Nargis the actress is caught in the fire and in real danger. Sunil Dutt who plays the son races in to save Nargis. He is badly burned. Nargis nurses him during his recovery and the pair falls in love. They marry, have a son, Sanjay Dutt who is a famous Bollywood actor (and has a cameo in Deewangi Deewangi) and a daughter.
SRK really is on fire in two of the scenes, this one and one later in the film. After all, how better to sell your own FX company than by setting yourself on fire!
The “SONG” – “Deewangi DeeWangi” (8 minutes and 58 seconds 31 or 32 cameos)
This song became known as “the Song” and is a highlight of the film. If you grew up as a Bollywood fan, each star brings up a memory, a history, a piece of gossip or a special moment in your own life. To have so many stars agree to a cameo is amazing, one-time feat. There was one famous star, Dev Anand, who would not do a “blink-and-miss” spot.
Special appearances during the song "Deewangi Deewangi" (in order of appearance) https://en.wikipedia.org/wiki/Om_Shanti_Om (each name is a link to a Wikepedia page)
Rani Mukerji
Zayed Khan
Vidya Balan
Jeetendra
Tusshar Kapoor
Priyanka Chopra
Shilpa Shetty
Dharmendra
Shabana Azmi
Urmila Matondkar
Karisma Kapoor
Arbaaz Khan
Malaika Arora Khan
Dino Morea
Amrita Arora
Juhi Chawla
Aftab Shivdasani
Tabu
Govinda
Mithun Chakraborty
Kajol
Preity Zinta
Bobby Deol
Rekha
Ritesh Deshmukh
Salman Khan
Saif Ali Khan
Sanjay Dutt
Lara Dutta
Sunil Shetty
However, Farah had a dream for this film that even she couldn’t make come true. She wanted SRK, Salmon Khan, Sunjay Dutt, Saif Ali Khan and Aamir Khan (top Bollywood actors for over three decades now) to be together in one film, but Aamir Khan didn’t want to appear as he told her later although all the others did. At the time, he said he was editing a film and even one hour would put him three months behind. Farah was gracious at the time. I wonder if he ever regretted that decision? (10 Years of Om Shanti Om | Farah Khan Interview with Anupama Chopra)
The Filmfare Awards scene
This is a very amusing scene as Filmfare is a magazine (which you can subscribe to in an app). Filmfare Awards are sometimes referred to as the Indian Oscars, but there is great controversy about the meaning of winning as stars are paid to attend, know in advance of their win, and often enter right before their presentation and leave right after they appear. There are many inside jokes. Rakesh Roshan says of course Hritik is going to win – they are father and son and he often stars his own son in the movies he produces. The line about “we are just good friends” is a jab at all the rumors that surround stars when working together and that was completely ad libbed by Farah with each star as she herself held the camera. The OK scenes for best actor are funny because in the 70s the SRK was always named Raj or Raja or Rahul and the films were formulaic to meet the audiences’ demands for a masala film with a happy ending. He was the comsummate NRI (Non-Resident Indian in London trying to hold on to his Hindustani roots and values. Abhishek Bachchan and the Dhoom 5 reference is funny because there have only been three made to date of this extremely successful franchise and he has starred in all of them. But will he be in Dhoom 5? So he is nominated in a film that he isn’t even in and worse hasn’t even been made yet! Amitabh Bachchan questioning who Om Kapoor is is very funny because Amitabh was the most famous star of the 70s. His angry-young man persona was famous for two decades until the SRK era of the 90s began. The two stars fighting over the envelope is hysterical. There is so much hype at these awards ceremonies! This scene rings true for Hollywood as well.
Other Cameo appearances throughout the film (in alphabetical order)
Abhishek Bachchan as himself
Akshay Kumar as himself
Ameesha Patel as herself, Om Kapoor's heroine at Filmfare Awards
Amitabh Bachchan as himself
Arshad Warsi as himself
Bappi Lahiri as himself
Bipasha Basu as herself
Chunky Pandey as himself
Dhananjay Singh as himself
Dia Mirza as herself, Om Kapoor's heroine at Filmfare Awards.
Farah Khan as the woman who makes fun of Om when the show ends
Feroz Khan as himself
Gauri Khan as herself
Hrithik Roshan as himself
Karan Johar as himself
Koena Mitra as herself
Malaika Arora Khan as herself
Mayur Puri as the director of Apahij Pyar
Vishal Dadlani as the director of Mohabbat Man, a superherofilm
V. Manikandan as the director of Mind It, a parody of action films
Priya Patil as Natasha, heroine of Apahij Pyar
Rakesh Roshan as himself
Rishi Kapoor as himself
Shabana Azmi as herself
Soumya Seth as Audience
Subhash Ghai as himself
Yash Chopra as himself
The End Credits – Farah’s Special tribute to all who made this film
Farah was true to her word about making a happy movie and that even the behind-the-scenes, never-seen faces were showcased at the very end of the film. All arrive in star-style and have their 10 seconds of on-screen fame. Except for Farah––she arrives in a rickshaw with no one to greet her!
I personally believe that getting so many stars together in one film is a tribute to Farah (and SRK) and their love for and success in the movies. Farah believes that in the years to come, stars will look back on this film and say “how did that ever happen?” Well, for one thing, there weren’t any agents back then!I hope you enjoyed this look at Om Shanti Om. I further hope you become a mega-Bollywood/Indian Cinema fan if you aren’t already!
FOR TONIGHT:
Jim Harte will be projecting a 35mm print of Om Shanti Om on Thursday, 12/7/2017 at 7:30pm, from the George Eastman Museum Collection on our Kinoton projectors. There will be a brief (about 5 minutes) intermission approximately halfway through the film.
Now let the movie begin!
|
||
correct_starring_00069
|
FactBench
|
2
| 80 |
https://www.thecut.com/article/making-friends-with-a-celebrity.html
|
en
|
The Famous Friend in My Head
|
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[
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] | null |
[
"Matthew Schnipper"
] |
2024-07-12T07:00:48.731000-04:00
|
I see him all the time: We’re two dads sharing a Brooklyn neighborhood and a routine. Shouldn’t we be friends?
|
en
|
The Cut
|
https://www.thecut.com/article/making-friends-with-a-celebrity.html
|
There is a famous actor who lives in my neighborhood. He’s immediately recognizable, which he must know, as he often wears a KN95 mask. It could be a COVID precaution, but I don’t think so.
I’ve been seeing him around a lot lately. Not a casual sighting now and again, but a near-daily run-in, sometimes more than once a day. I usually see him at the coffee shop, but also at the playground, the bookstore, or just passing by on the street. We have stood arm to arm at the farmers’ market. I once opened a door into his face. Are we cosmically connected, or are we just neighbors in the same age range with the same interests and similarly young families? Is there a difference?
Depending on your definition, the actor is far from the only famous person I see around regularly. There’s the pioneering experimental guitarist, the British character actress, the YouTube cooking star, the kooky supermodel, the artist who wears a lot of Prada, the artist who does not, and the heavily bearded photographer, a legendary documentarian of counterculture. We all live in a small, charming area in Brooklyn, where people have quiet, routine lives. It’s a nice place to raise children, which the actor and I both have. I like to bring my daughter to a coffee shop in the morning and share a muffin with her. That’s where I first started to see the actor. We’d watch him stop by the front door and put on his mask before walking inside. I think everyone still knew who he was, but — message received — we left him alone. Once, though, he went up to the counter barefaced.
“You look like …” the barista said. The actor didn’t say anything. “Are you …?” He nodded. Then he ordered a matcha. I know, because I made a point to listen. I’m not proud of this, but it’s true.
Seeing the actor so much started to short-circuit my brain. It was a feeling not so different from the cognitive dissonance of seeing my teacher in the grocery store as a small boy, but amplified a million times. The actor should be frozen in my TV forever the moment I click “off” on the remote. That he was not, and that with his autonomy and Hollywood money was choosing to do the same stuff as me, felt frankly weird. What did his being omnipresent in my life say about me, about my choices, my desires, my goals? Was there no better place to be than where I already was?
The actor is really an artist. He’s played roles with sensitivity, languor. After getting over being starstruck, I was a mix of emotions. I was envious of his power, money, recognition. His ability to thrive, on his terms. I wanted to step into his spotlight, excited that some of it might shine my way. Surely he must be a sensitive and attentive parent, the rare kind of father with whom I could find companionship and understanding. I’d seen him embody characters with great depth; clearly within him lay a vast ocean of feeling, waiting to be tapped. I too contained a vast ocean. With so much in common, could I ask him to be my friend?
Of course, I mostly talk to non-famous adults, regularly socializing with other parents at the playground. Which can be nice, but being a parent is not a shared interest around which to define a friendship. Once, in an effort to make more dad friends, I found myself at drinks with three other fathers. They talked about basketball and sneakers. It felt posturing, as though they were playacting what dudes on a night out talk about. I had hoped we’d talk about our kids, commune, emote. No such luck.
But it’s often too difficult to find the time or energy to hang out with friends who live outside the immediate radius of my house. My free time is dedicated to sleeping. It can take a Herculean effort to see childless friends who want to hang out after my daughter’s bedtime. Her bedtime is 7 p.m. Mine is 8. I bet the actor doesn’t need so much sleep. He probably puts the kids to bed and stays up late, pondering the lives of others. Empathy is part of his trade.
I quit my job last fall. The company I was working for was beginning to melt down and I figured I’d be laid off soon, so I might as well go out on my own terms. I decided to finally write a book, something I’d longed to do for decades. Things would be tight, but we’d be okay for a year, my wife and I figured as we did the math. I’d pack a lunch, tap into savings. More worrisome was the potential social isolation. What would I do without colleagues? Without the ability to bullshit on Slack? Proximity and routine are a big part of friendship. That’s why co-workers are so important: They are always there. Your days are ruled by similar minutiae. As my company failed, I bonded with my colleagues over the ins and outs of bankruptcy. Not how I imagined I’d find rapport, but you take it where you can get it. If I left, I’d be choosing to transition to interiority, a dicey proposition.
It’s become such a truism that it’s difficult to make friends as an adult that most people don’t even try. But, even as a harried parent, despite the time crunch and the exhaustion, I still do. I love talking to interesting people. So I will ask you for your number; I will follow up. I will suggest plans and give you a proposed date, time, and location. Even then, after breaking the seal and getting beers one evening or sitting on a park bench for a little while one day, it’s really difficult to elevate a new acquaintance into a friend. There is really no way to see a new person regularly enough to have something to build off of in the way you do with your childhood friends, your college friends, your colleagues.
My wife and I could calculate that we’d have enough money to pay for our nanny for a year, but we could not set aside an emergency fund of friendship. The book is a memoir, largely based around the worst thing that I could ever imagine happening to me, which did actually end up happening. Spending my days writing it meant I would need to turn inward; it was not light fare. Would I wither and fall apart inside the hollow chambers of my own brain? More importantly, would I destroy my marriage by live-texting my wife every thought that came into my mind, then repeating myself the second she got home from work? It was a legitimate concern.
To get me out of the house, my wife bought me a membership to a co-working space nearby, a no-frills office lacking in power outlets where people sit around at tables quietly. One day, the famous actor started showing up there. It is not a big place. I saw him in the bathroom line, at the water fountain. No KN95, no pretense. He was, with a bit of a stretch of the imagination, now my co-worker. There is no way he didn’t recognize me. Right? But, if so, he never let on. No smile, no nod. This did not feel good; did I not exist? The whole thing rankled me. It flustered me; it vexed me. If I saw any random person as much as I saw him, I would have said hello a long time ago. It would be rude not to. With the actor, I respected his celebrity wall and quashed my desire to make nice. Instead of pleasantries, we now had months of silent pretending. At least, that’s how it felt on my end. He probably didn’t have a clue, which is arguably worse. There is no proper social etiquette in place for having a movie star confirm your very being.
One day, I saw the actor on the playground with his son and daughter. There are a lot of playgrounds in the neighborhood, but this one is a bit smaller, slightly more out of the way. The actor was over by the swings, doing the same thing I usually do: pushing. He looked not so intimidating; he looked like a dad from the neighborhood. Which he was and he wasn’t. Maybe I’d watched him onscreen for years, but ours wasn’t a parasocial relationship. He was right here in front of me. Even if I accepted the difficulties of making friends as an adult, this scenario could not have been any more dummyproof. Here was an appropriate companion, dropped into my quiet life by the powers that be. Here was the answer to my desire to feel proximity to power, to be acknowledged as worthwhile by the creative elite, as well as to feel simply less alone. All the tantalizing and stupid feelings his presence provoked, all my problems, base and mundane, he could fix everything. We basically were already friends, I just needed to finally break the fourth wall.
“Sorry about the Oscar snub,” I wanted to say. “Always loved your work. Been seeing you around.” What I fantasized he’d say in return was, “Yeah, been seeing you around too. Most people are scared to approach me and I’m quite lonely, so thanks for having the courage to say hello.” And then we’d start the first of many convivial conversations on the road to friendship. None of that happened, of course. I left him alone.
My wife took my daughter to the jungle gym, so I went to sit down on a bench. Nearby, rocking his sleeping child in the stroller, I saw a guy reading a book. He had a mustache, a denim shirt, a lazy stylishness I myself tried to cultivate. A good prospect. As I looked closer, I saw the book was by French philosopher-novelist Michel Houellebecq. I wouldn’t really recommend trying to get any reading at all done on the playground, but that he was tackling such heady literature on a bench next to the swing set made me laugh. So I said something about it to him, and we started talking. He said he’d had his second child not so long ago, and he was trying to fit in reading whenever he could because, at home, during his minimal free time, he could barely stay awake. He was worried he looked silly. I told him no, I admired his ambition and understood his predicament. He asked me if I lived nearby, which I said I did, and took as a sign that maybe he did too. If you see a dad once on the playground, you see him again. Next time, the conversation could build. We could talk fatherhood, books, life, love, sleepiness. We could exchange numbers, meet up with our kids on purpose. If I couldn’t have a globally esteemed thespian for a parent friend, I’d settle for a nice dad to hang out with sometimes, to make the playground seem a bit more like the rest of my world. But said he lived a couple neighborhoods over; he was just passing through on his way to a restaurant where his wife knew the owner. On the walk over, his older daughter saw the playground and demanded they stop. While we were chatting, his wife and daughter came over. I had to do a double-take to confirm that, yes, his wife was a very famous actress. She said it was time to go. I don’t think I’ll be seeing him again. After they left, I looked up the restaurant; it’s co-owned by Michael Cera.
My daughter wandered over to the swings, where the actor still was. She had a small soccer ball that his daughter admired. “How old?” I asked the actor about his son, the younger of the two. A typical playground icebreaker. It was my first time ever speaking to him. He told me. He was very close in age to my daughter. Usually people remark on that, and it’s a doorway to something. Maybe not an entire new friendship, not a life-altering recognition of sameness, but a nod toward acknowledgment of our parallel journeys. But there was nothing. Could it be that the actor was actually unfriendly? That maybe he wasn’t reserved because he was a celebrity, but that he was not particularly nice? Could it be that it was I who did not want to be friends with him? An impossible scenario that I had failed to consider.
His daughter wandered away. I went to push mine in the swings. I was disappointed. In myself, in him. It was not meant to be. I knew I’d see him around again, knew we’d say nothing. Sometimes, even if you want to speak up, it’s better to keep quiet. But better for who?
His daughter returned with a soccer ball of her own and showed it to my daughter and me. “Look,” she said. “Same.” “The same! Yes!” I said. At least she was friendly.
The next time I saw the actor was after a month or two. I imagined he was gone filming something. IMDb confirmed he was in preproduction. Here he was now, back in the neighborhood, crossing the street in front of me, wearing long pants and a flannel on a hot afternoon. I saw him again the next day, or maybe the day after, when I was walking back from the playground. He was standing in the doorway of a supermarket across the street, talking casually to a man I did not recognize. Was he famous too? Or someone like me? The actor was holding something he’d just bought. I tried to see what it was, but I couldn’t get close enough.
|
|||||
correct_starring_00069
|
FactBench
|
3
| 23 |
https://www.cleveland.com/movies/2017/10/50_coolest_movie_titles_ever.html
|
en
|
The 50 coolest movie titles ever
|
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[
""
] | null |
[
"Patrick Cooley, cleveland.com",
"Patrick Cooley",
"cleveland.com"
] |
2017-10-06T16:00:53+00:00
|
The movie title is the first impressions you get of the film. A cool title can stop you in your tracks. These ones do.
|
en
|
/pf/resources/images/cleveland/favicon.ico?d=1346
|
cleveland
|
https://www.cleveland.com/movies/2017/10/50_coolest_movie_titles_ever.html
|
The coolest movie titles ever
CLEVELAND, Ohio – What makes a movie title cool?
It’s largely a matter of opinion, but some titles are remembered long after the movie leaves theaters thanks to the way they roll off the tongue and stand out among all the other titles.
To make this list, a movie title has to be memorable, unique, and sound, well, really cool!
Here’s the definitive list:
By Patrick Cooley
Cleveland.com
50. Snakes on a Plane
Truly terrifying thought but oh so cool as a movie title.
49. Three Days of the Condor
That title has awesome espionage flick written all over it.
48. Kill Bill
“I’m gonna kill Bill.” Love it.
47. They Shoot Horses, Don't They?
Of course they do.
46. The Place Beyond the Pines
Kinda makes you want to take a walk in the woods.
45. Bang the Drum Slowly
Reminds me of our favorite percussionist John Adams. And it’s a baseball movie.
44. Good Will Hunting
Mind bender. Most hunters don’t have much good will for their prey.
43. Shawshank Redemption
Cool title. Even better movie.
42. Bring Me the Head of Alfredo Garcia
OK, makes me want to know what happens to Senor Garcia.
41. The Longest Day
With this title, the movie could be about going to war, going to get a colonoscopy or going to a Browns game.
40. Things to Do in Denver When You're Dead
Admit it. You didn’t see this movie but now you want to.
39. A Clockwork Orange
Just weird, but in a fascinating way.
38. The Man Who Fell to Earth
It’s raining men.
37. Whale Rider
Wait. You can ride whales? I’m in.
36. The Last Emperor
This is actually going to represent all of the last titles. The Last Samurai, The Last Dragon, Last of the Mohicans, etc.
35. Embrace the Serpent
No thanks.
34. Along Came a Spider
Creepy
33. Blade Runner
Would’ve been higher but Oscar Pistorius made it feel all O.J.
32. The Last Picture Show
Great name for a movie.
31. Tears of the Sun
Sad. Hot. Intriguing.
30. One Flew Over the Cuckoo's Nest
I’m crazy about the title.
29. Enter the Dragon
Another stand in. While deserving in its own right, this represents the overwhelming coolness of Bruce Lee movie titles: Fists of Fury, The Game of Death, The Way of the Dragon.
28. Psycho
Frighteningly fitting.
27. Dr. Strangelove
Could be interpreted so many ways.
26. Austin Powers: International Man of Mystery
"Yeah, baby, yeah!"
25. I'm Gonna Get You Sucka
I don’t know. It just makes me laugh.
24. A Low Down Dirty Shame
We’re in the Wayans Bros. portion of the list.
23. The Good, the Bad and the Ugly
So cool it became a thing.
22.The Devil Wears Prada
Probably an accurate statement
21. Almost Famous
No almost about it. That’s cool.
20. Run Lola Run
Know how to say “cool” in German? You just did.
19. Tinker, Tailor, Soldier, Spy
Gonna. Watch this. Movie. Now.
18. Silence of the Lambs
Are you really reading these captions? Probably not. The title says it all.
17. Super Fly
Cool as the other side of the pillow.
16. Zero Dark Thirty
I was a QB in high school. This would’ve been my audible if my coach ever let me audible. Or play.
15. Slumdog Millionaire
#Winning
14. There Will Be Blood
Outstanding in its simplicity and power.
13. The French Connection
Oui.
12. Things We Lost in the Fire
Unforgettable
11. Apocalypse Now
The end is near.
10. Gone With The Wind
Well, I do declare. That’s a mighty fine title.
9. No Country for Old Men
Sorry elderly gents, we’re building a wall.
8. Mo Better Blues
Cool jazz, cool title.
7. Fatal Attraction
An absolute killer, and I can’t stop thinking about it.
6. Raging Bull
A knockout
5. Dangerous Liaisons
Be careful out there.
4. Cool Hand Luke
No failure to communicate here. Cool says it all.
3. Rebel Without a Cause
You should turn up your collar when you watch this trailer.
2. Eternal Sunshine of the Spotless Mind
Trippy
1. Last Tango in Paris
This is the ultimate in cool.
Bonus: Scarface
That's our list. You surely have suggestions for titles you would have added or left off. Tell us in the comments.
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correct_starring_00069
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FactBench
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2
| 38 |
https://www.pinkvilla.com/entertainment/south/meet-actor-who-is-national-award-recipient-debuted-through-daily-soap-in-doordarshan-and-is-now-starring-opposite-superstar-rajinikanth-1328747
|
en
|
Meet actor who is National Award recipient, debuted through daily soap in Doordarshan, and is now starring opposite superstar Rajinikanth
|
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[] |
[
"Manju Warrier",
"Meet the actor",
"Meet actor",
"National Award special mention",
"Kerala state award",
"Rajinikanth",
"Ajith Kumar",
"Vetrimaaran",
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"Vettaiyan",
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"Pranayavarnangal",
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"Prabhu Ganesan",
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"Fahadh Faasil",
"Rana Daggubati",
"Lucifer",
"Jayaram",
"Suresh Gopi",
"L2: Empuraan"
] | null |
[
"Goutham S"
] |
2024-07-16T20:02:47+05:30
|
Read on to learn about an actress who debuted as a daily soap actress, won a special mention from National awards, and is now acting alongside superstar Rajinikanth!
|
en
|
/assets/icons/favicon.ico
|
PINKVILLA
|
https://www.pinkvilla.com/entertainment/south/meet-actor-who-is-national-award-recipient-debuted-through-daily-soap-in-doordarshan-and-is-now-starring-opposite-superstar-rajinikanth-1328747
|
A leading lady in South cinema who has managed to make an impact with her acting ventures over the years and is still considered one of the greats. The actress who debuted as a daily soap actress is now sharing the screen with superstar Rajinikanth and is lining up for various roles.
Yes, we are talking about the talented Manju Warrier who has been making quite the sensation in movies ever since her debut back in the day. Let’s take a look at the actress and her filmography to date.
Manju Warrier: From debut at 17 to leading lady opposite superstars
Manju Warrier made her foray into Malayalam cinema after her debut role in the daily soap television series, Moharavam. The series telecasted on Doordarshan paved the way for her into mainstream films, marking her debut with the film Sakshyam when she was just 17.
A year ahead, she once again acted in the lead role for the film Sallapam co-starring alongside Manoj K Jayan and Dileep. In her initial career in cinema which lasted for close to 3 years, the actress appeared in 20 films, becoming a household name with her performances.
In the span of years ranging from 1996-1999, the actress played various roles and starred opposite actors like Mohanlal, Jayaram, and Suresh Gopi. Her films from her formative years including Aaraam Thampuran, Kanmadam, Pranayavarnangal, and many more still hold great prominence in Malayalam film culture and celebrate a fanfare of their own.
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Her skills were so much appreciated that she bagged the Kerala State Award for Best Actress for her 1996 film Ee Puzhayum Kadannu. However, the actress soon took a break from acting after her marriage which was marked with the film Kannezhuthi Pottum Thottu.
Song from Kannezhuthi Pottum Thottu:
The movie directed by TK Rajeev Kumar had actors like Thilakan and Biju Menon in lead roles. The film featured a new shade in Manju Warrier’s acting skills, making the character and the movie a memorable experience.
Years passed by with the actress taking a sabbatical from mainstream films, staying away from public appearances. However, in 2012, the actress went on to perform a Kuchipudi dance recital on stage at the Guruvayur Sree Krishna Temple. The actress became more prominent in advertisements featuring alongside actors like Amitabh Bachchan, Nagarjuna Akkineni, Prabhu Ganesan, and Shiva Rajkumar.
Eventually, the actress once again returned to become the leading face in commercial films with her 2014 hit How Old Are You? marking her return after 15 years. Over the years, the actress has made significant performances in films including sharing the screen with Mohanlal in films like Ennum Eppozhum, Villain, Odiyan, and Lucifer.
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Check out the Lucifer trailer:
Her success in Malayalam films soon led the actress to take up roles in the Tamil industry which marked her debut in the Dhanush starrer Asuran, directed by Vetrimaaran. The film portrayed a rage-filled performance by the actress which was eventually followed up by co-starring opposite Ajith Kumar in Thunivu.
Manju Warrier’s personal life
Manju Warrier was born to a Malayali family in Nagercoil city of Kanyakumari district in Tamil Nadu. She was born on September 10, 1978, to TV Madhavan and Girija, who both hailed from Thrissur. The actress also has an elder brother, Madhu Warrier who is also an actor and director in Malayalam films.
The actress was previously married to actor Dileep until 2015 when they decided to part ways. The couple also shares a daughter called Meenakshi Dileep, who is a doctor.
Manju Warrier’s upcoming ventures
Moreover, Manju Warrier is next set to share the screens with Superstar Rajinikanth for the film Vettaiyan, directed by TJ Gnanavel. The film featuring Amitabh Bachchan, Fahadh Faasil, Rana Daggubati, and many more in key roles is slated to hit the screens in October this year.
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Additionally, the actress is also set to play a prominent role in Viduthalai Part 2 and also reprise her role as Priyadarshini Ramdas in Mohanlal starrer L2: Empuraan.
|
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correct_starring_00069
|
FactBench
|
0
| 37 |
https://twitter.com/Bollywoodirect/status/1325668640377561088
|
en
|
x.com
|
[] |
[] |
[] |
[
""
] | null |
[] | null |
X (formerly Twitter)
| null | ||||||||
correct_starring_00069
|
FactBench
|
2
| 96 |
https://the-talks.com/interview/brie-larson/
|
en
|
Brie Larson
|
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[
"https://www.youtube.com/embed/E_Ci-pAL4eE?rel=0"
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[] |
[
""
] | null |
[
"Rüdiger Sturm"
] |
2024-02-01T09:15:31+00:00
|
“We have so many opportunities and options — it’s a huge burden, but it’s also the most freeing part of our lives.” “I hope that my work does that. I hope that when people go to the theater, they don’t feel left alone.”
|
en
|
The Talks
|
https://the-talks.com/interview/brie-larson/
|
Ms. Larson, what is your ‘coming of age’ story?
It’s an ever-changing, life-long process to continue to break away from the shackles that bind us and the things that we are born with. We are born with a connection to our family and being brought up a certain way and a certain community that we live in and certain part of the world that we live in. It takes our sense of curiosity to continue to push forward and break away from those things. I still have moments when I close myself in, but I wouldn’t be on the path that I am with the career that I’ve had if I didn’t have a deep understanding of the sense of my inner freedom.
Because acting requires making yourself vulnerable?
Yes and it’s a huge peace to allow yourself to be that vulnerable in front of so many people. You gain a sense of freedom and understanding and forgiveness for being human. You realize how difficult being an adult can be. Instead of trying to control things and make it the way I want them, you have to be more open to what it is and be curious about what it is and curious about the time when we feel that rub, when we feel frustration. There is great Ramdev quote when he says “That thing that you are feeling is your life.”
You don’t need to be in control as an actor?
It’s very rare when we are in control of everything. Sure I can learn my lines, I can know my character really well, but there are so many factors going on throughout the day. There are weather issues, there are technical issues, any number of things can happen during the day and the actor’s job is at the mercy of everybody else — of the focus puller, that the lighting is right, that the camera is turned on, that everybody is having a good attitude and moving quickly. I still have moments of doubts and I still get scared and I still wish sometimes that I was back at home with my parents, and they were making lunch and I would go to school and life was simpler…
“We have so many opportunities and options — it’s a huge burden, but it’s also the most freeing part of our lives.”
But there is no going back to that reality.
And there is so much to be gained from adulthood! Feelings just become so much deeper. The feeling of sadness and loss is much deeper than when you were a kid, but the feelings of love and happiness have also so much more dimension when you get older… That is what’s so hard and exciting about being a human being. We have to choose every day to be active participants. To wake up in the morning and choose this life and make something of it is an incredible thing. Not many living creatures have that option. We have so many opportunities and options — it’s a huge burden, but it’s also the most freeing part of our lives.
How long did it take you to come to that realization?
I don’t know. I think I was just born seeing things differently and not accepting the way that things were. Luckily I had a mom who was really supportive of the differences that I wanted to live, so when I graduated at 15, I was able to study whatever I wanted. I immediately started diving deeper into philosophy, mythology, and art history, and I quickly realized that there are these through-lines that have people have experienced since the beginning of time, these metaphors, the way we know how to explain things, there are deeper things happening below the surface for everyone.
Did acting help you find your way?
A couple of years ago I looked at my mom and I went, “Oh my gosh, you have just been you your whole life.” I’ve had to be so many different types of people and learn to see the world from many different angles. I’ve had the rare experience of living life as many different people. I get in touch with many different things that are so surprising, that I didn’t know about until I started seeing the world through different eyes. For example, Room has taught me so much about myself and the human experience and the human condition. Between making the movie and it coming out I have learned so much and my relationship to it has changed as I have grown and I am watching other people get in touch with aspects of themselves.
Why do you think that is?
Because the movie begs for discussion and is open for interpretation. Everyone has their own idea of what the movie is about. And it’s a safe way of discussing deeper issues that are really hard to talk about. If you made a documentary about a woman that is being held captive in a room, it’s very difficult to watch and would also mean that you are invading someone’s privacy. But if you make it in an artistic film, it becomes a very relatable universal expression. You connect with something, but you don’t have to take it home.
“I hope that my work does that. I hope that when people go to the theater, they don’t feel left alone.”
Is it important to you that your work is universal?
When art is at its best, it’s universal. It can be re-watched and taken in at many different parts of your life and it means something different to you as you grow. It grows with you in a way. I grew up feeling really different and I didn’t like it. I didn’t like that I felt different. It’s very hard to feel that you are not like the other kids at school. And I felt very lonely and depressed about it. It’s my dream to learn more about what it’s like for other people to live.
And give that to other people as well?
Yes! As I have gotten older and I have had the courage to speak out, I realized that the things that are inside of me, the things I am most afraid of, everyone is and I feel a sense of inner freedom by expressing it. By relating to people like yourself, you can go, “Yeah. You are also crazy. I felt that, too.” What I am looking for in this world is a sense of not feeling alone, and that’s one of the greatest gifts you can give to another person. I hope that my work does that. I hope that when people leave the theater they feel less alone.
|
|||||
correct_starring_00069
|
FactBench
|
2
| 79 |
https://www.photobookmagazine.com/features/ariana-greenblatt
|
en
|
Ariana Greenblatt — PhotoBook Magazine
|
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[] |
[
""
] | null |
[
"Alison Hernon",
"Kenisha Seth"
] |
2023-07-17T08:58:12-04:00
|
Ariana Greenblatt is only a teen and is already taking the movie industry by storm. She’s starring in three feature films this year alone, working alongside well-known names such as Adam Driver in the sci-fi thriller “65,” releasing on March 17th, “Borderlands” starring Cate Blanchett and Kevin Hart
|
en
|
https://images.squarespace-cdn.com/content/v1/5c55184293a6324e1f793b37/1605761017674-UVXL6H0FGZ8LVQR18P5H/favicon.ico?format=100w
|
PhotoBook Magazine
|
https://www.photobookmagazine.com/features/ariana-greenblatt
|
How did you get into acting?
It was a happy accident. I was six and loved dancing and performing. My dream at the time was to play “Matilda” on Broadway. My family and I were visiting Los Angeles for an “end of the summer” trip and my manager thought it would be a good idea for me to have a general meeting with a casting director who casts a lot of shows for the Disney Channel. So, I did. That meeting turned into three auditions, and I just happened to book all three. I was seven when I started filming “Stuck in the Middle” and finished by the time I was ten.
What is it like working with such big names in the movie industry?
When I was younger, half of the time I had no idea with whom I was working. I just thought they were cool, funny people. It was easier back then because I never felt starstruck or nervous. I would’ve never thought that I’d have the opportunity to work with such incredible actors and for that I’m extremely thankful. When I get the chance to work with such talented people, like Margot Robbie or Cate Blanchett, I just spend all my time observing them, learning from them, and admiring their work ethic. I get close to people with whom I work and I’m so happy that we can have these sweet relationships.
Who are your acting inspirations?
I have a long list so here we go. I really love and look up to Natalie Portman, Saoirse Ronan, Jim Carrey, Margot Robbie, Mia Goth, Joaquin Phoenix, Zoe Saldaña, and so many more.
Since you are only a teenager, how do you balance your school/social life alongside acting?
I would say I’m still trying to find that balance. It’s not easy to do both, but I’m fortunate to have a great team that understands my school life and plans meetings, fittings, interviews, etc. all around my school schedule. They also take the time to include my favorite set of teachers that I travel with on any job. Luckily, I’ve known and worked with them all since the beginning. Shout out to Trish and Ruthie. It’s really important for me to have teachers who understand me and can tell if I get overwhelmed with work and school. I also always have my Mom with me. She travels with me and helps keep things organized. She loves decorating my trailers/dressing rooms so that I feel calm and comfortable if I want to take naps during lunch, lol. Social life has always been pretty tricky for me. I still go to normal school which I love but there are definitely times where it gets hard to relate to everyone because my lifestyle is different from theirs. High school can be tough, and most times I feel like I’m living a double life. But my family gives me a lot of strength and encouragement. It’s good to have an older brother and a Dad who’ve been there and done that. It takes a village.
“Barbie” is one of the most anticipated movies of the summer. Tell us what it was like working on set.
It was everything you could imagine and hope for. Everyone on set, whether it be crew, cast, production, etc., were always happy to be there. It was honestly the privilege of my life to have Greta and Margot trust me to play their “Sasha.” The set design was incredible and everyone worked so hard to make Barbieland come to life. Every morning Micheal (Cera) and I would play Wordle and that’s definitely something I’ll never forget. I love all the Barbies and Kens and Allan, of course, so much.
How was your role in “Barbie” different from your previous roles?
Well, for one thing, I was playing a normal teenage girl. No alien makeup or blood and dirt. It was refreshing to play someone whom many people, including me, could relate to. I got to wear normal clothes and be on earth so that was exciting for me. Although Sasha is a normal girl she is put in some not normal situations.
What was the most exciting part about being on the set of “Barbie?”
The most exciting part about being on the set for me was the people with whom I got to spend my days. The energy and love were so special. I know that sounds cliche but walking on set every morning and seeing something new and pink was a highlight. Some of the crew members in London I had worked with before on “The One and Only Ivan” so that was really comforting. Going into this project I hated pink, and now it’s honestly my favorite color. I also really looked forward to Wednesdays, because every Wednesday the entire crew had to wear something pink. The cast didn’t because we were already in pink. I still see Greta in her pink jumpsuit, I love it.
What helps you get into your characters in these different movies?
My biggest thing is getting to know my character. I like to build backstories and find the character’s body language or how she says things. If I’m lucky enough to have a director who likes to collaborate and bounce ideas off of each other then I definitely do that. Making mood boards on my Pinterest helps me get into character too, oddly enough.
How does it feel to be cast in these big roles?
It feels really great. You know, every project I do I learn so much from and try to take the opportunity to grow as an actor. I love storytelling and being able to play with these actors that I’ve loved since the beginning. I’m insanely honored and thrilled to see what’s next. I never for one moment take these experiences and opportunities for granted.
What does it mean to you to be a part of these anticipated films?
It’s so cool. Even though I’m a part of these films, I still feel like a fan waiting for them to come out. It’s nerve-racking too. For the months to years after production, these films feel like just me and the cast and crew’s little secret. No one knows what we’ve spent so long working on, so for them to come out and have everyone see them is scary. But I’m really proud of “Barbie” and can’t wait for people to see what I’ve been trying not to spoil for a long time.
Do you have a favorite role that you have played?
Each role I’ve taken on is so different and means so much to me in their own way. Most of my projects that have come out recently, I filmed when I was much younger. Watching those films now is like watching a completely different person. But at this moment, I’m going to pick “Sasha” as my favorite role. She was exciting to play and I finally was able to be a normal teenage girl with normal girl problems.
|
||
correct_starring_00069
|
FactBench
|
3
| 35 |
https://www.michigandaily.com/arts/film/good-movie-titles-or-how-i-learned-to-stop-worrying-and-love-the-overly-complex-naming-scheme/
|
en
|
The Art of the Title
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"Rami Mahdi"
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2023-02-02T03:38:25+00:00
|
Maybe don’t judge books by their covers, but absolutely judge movies by their titles. What if titles hold intense meaning?
|
en
|
The Michigan Daily
|
https://www.michigandaily.com/arts/film/good-movie-titles-or-how-i-learned-to-stop-worrying-and-love-the-overly-complex-naming-scheme/
|
What makes a title?
Maybe it’s a quick attention grabber. A one-word sucker punch that knocks you off your feet and leaves you wondering where it came from. I’m talking about movies like “Her” (Spike Jonze) which implies some sort of a romance, “Raw” (Julia Ducournau) which evokes a … meaty (?) feeling or “Parasite” (Bong Joon-ho), whose abstraction has the ability to evoke different thoughts in different people. What these words might refer to remains to be seen, but they light fires of intrigue in the mind.
Maybe a title is some strange phrase hitherto unheard by the audience. “The Bad Sleep Well” (Akira Kuro-sawa), “You Were Never Really Here” (Lynne Ramsay), “Eyes Wide Shut” (Stanley Kubrick), “Man Bites Dog” (Benoît Poelvoorde), “There Will Be Blood” (Paul Thomas Anderson). These titles may lack deep meaning, yet they find the cash to lease significant mental real estate. They’re catchy, zingy and rad as hell.
What if instead of being completely meaningless, titles hold intense meaning. I’m talking about the movies that are ultimately spoiled by the title. There’s “The Empire Strikes Back” (George Lucas), “Death of a Salesman” (Volker Schlöndorff), based on the famed play of the same name and the fantastic progenitor of this subgenre in 1957’s “A Man Escaped” (Robert Bresson), a movie built around the imprisonment of a prisoner of war in World War II.
Drawing on Hitchcock’s theory of tension, these films build suspense through dramatic irony. Instead of worrying and fretting about what may happen, the viewer is left to cope with how it will happen — you learn about the bomb under the table before the movie even starts. No matter what the Rebel Alliance does, you know for a fact that Darth Vader will prevail. No matter what Willy Loman does with his life, you know that he will die and be reduced down to a salesman. No matter what conflicts our POW hero will deal with, you know he will escape.
In these films, the creator and viewer share a twisted knowledge, allowing them to delight in a kind of horrific anxiety. When the movie begins, the director looks you in the eye and says, “Get ready. You have two hours to prepare,” knowing full well that no matter what we do, we won’t be ready for what the title has preordained.
What if you could pack even more into a title? What if you wanted your title to not only grab one’s attention but also to stand alone as a one-line poem? To do that, you’re going to need a larger character limit. I’m not talking about one, two or three words anymore. Oh, no no no. It’s time for the big boys.
Andrew Dominik’s 2007 anti-Western “The Assassination of Jesse James by the Coward Robert Ford” exemplifies the long-winded title’s majesty. The title alone gives us so much. We are again given the ending before the projector can even get warm. The title fails to provide insight on character and theme. There’s the obvious: Robert Ford is a coward. But that distinction adds an air of curiosity to the film. How could the last great American outlaw be assassinated by a coward? That seemingly oxymoronic concept serves as the seed from which this movie’s conclusions on bravery, the Western and myth grow.
Long Titles can also be used for comedy, like Sacha Baron Cohen’s “Borat: Cultural Learnings of America for Make Benefit Glorious Nation of Kazakhstan” and its sequel, “Borat Subsequent Moviefilm: Delivery of Prodigious Bribe to American Regime for Make Benefit Once Glorious Nation of Kazakhstan.” Both titles find humor in their own absurdity, mixing broken English and word-salad resulting in an … *ahem*… Great Success! Titles can also be unintentionally hilarious, like the Rise of the/Dawn of the/War for the/Kingdom of the Planet of the Apes series (Matt Reeves) that seems to add an element every time you blink.
There are the long titles that opt for dual-self: the Ors. Stanley Kubrick’s raucous satire “Dr. Strangelove, or How I Learned to Stop Worrying and Love the Bomb,” Alejandro González Iñárritu’s dreamlike drama, “Birdman or (The Unexpected Virtue of Innocence)” and Pier Paolo Pasolini’s wholesome, family-friendly comedy, “Salò, or the 120 Days of Sodom” all serve as examples of this naming convention. These films offer the best of both worlds: You get the quirky, one-word sucker punch while gaining early exposure to the films’ themes. As cool as these titles are, I can’t help but find them a little cowardly. Instead of running full steam ahead into the land of the wordy, they chicken out and settle for compromise.
Opposed to this, there are the titles that refuse to make that chicken-hearted accommodation. The titles that both make no sense and make perfect sense. The titles that just keep on keeping on. “Eternal Sunshine of the Spotless Mind” (Michel Gondry) is nonsense before watching, but reveals itself to be a reference to both the glory and weaknesses of ignorance after viewing. “The Killing of a Sacred Deer” (Yorgos Lanthimos) alludes to its hidden source material of a Greek myth. “Jeanne Dielman, 23 quai du Commerce, 1080 Bruxelles” (Chantal Akerman), the newly appointed greatest film of all time, is a dull and monotonous name that goes on forever, likening itself to the dull and monotonous nature of Jeanne Dielman’s existence as a widow in ’70s Belgium.
My favorite title ever might be Jonas Mekas’ “As I Was Moving Ahead Occasionally I Saw Brief Glimpses of Beauty.” In this documentary built entirely from home videos, Mekas manages to document not just himself or his family, but the act of living: the passage of time, the small successes and losses and most importantly, the brief glimpses of beauty. The title brings to mind our slow voyage through life, trudging through mud and terror. Yet it also brings to mind the beauty of it, those oh-so-rare yet oh-so fantastical moments — sunrises, picnics, first snows, your wedding day, your child’s first steps. Individually, these moments make up mere pages in the behemoth tome that is the book of life, but together, those brief glimpses burn so bright that they eclipse everything in the periphery, leaving themselves as the only things visible.
And that’s all in the title.
Daily Arts Writer Rami Mahdi can be reached at [email protected].
|
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correct_starring_00069
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FactBench
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2
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https://en.wikipedia.org/wiki/Heather_Graham
|
en
|
Heather Graham
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2003-01-18T01:18:07+00:00
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en
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/static/apple-touch/wikipedia.png
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https://en.wikipedia.org/wiki/Heather_Graham
|
American actress (born 1970)
For other people named Heather Graham, see Heather Graham (disambiguation).
Heather Joan Graham (born January 29, 1970) is an American actress.[1][2] After appearing in television commercials, her first starring role in a feature film came with the teen comedy License to Drive (1988), followed by the critically acclaimed film Drugstore Cowboy (1989).[3][4] She then played supporting roles on the television series Twin Peaks (1991), and in films such as Six Degrees of Separation (1993) and Swingers (1996). She gained critical praise for her role as "Rollergirl" in the film Boogie Nights (1997).[5] This led to major roles in the comedy films Bowfinger and Austin Powers: The Spy Who Shagged Me (both 1999).
Graham had leading roles in Say It Isn't So (2001) and From Hell (2001), and continued to play supporting roles in the films Mary (2005); The Hangover (2009) and its sequel, The Hangover Part III (2013); At Any Price (2012); and Horns (2013). She has had roles on television series such as Scrubs (2004) and Californication (2014).
Graham is a public advocate for Children International[6] and supported the climate change campaign Global Cool in 2007.[7]
Graham was born in Milwaukee, Wisconsin.[8] The elder of two children, her younger sister Aimee Graham is also an actress and writer. Her mother Joan (née Bransfield) is a teacher and author of children's books,[9] and her father James Graham is a retired FBI agent.[10] Her family relocated repeatedly before moving to Agoura Hills, California, when she was nine.[11] She was introduced to acting during a school production of The Wizard of Oz.
After high school, Graham enrolled in extension classes at the University of California, Los Angeles, where she studied English for two years.[12] Against her parents' wishes, Graham withdrew from UCLA to pursue acting full time.[13]
Graham's first film appearance was an uncredited cameo in Mrs. Soffel (1984).[14] Her first credited film appearance was in the television film Student Exchange. In 1986, she appeared on a special "Teen Week" episode of the NBC game show Scrabble. Then she appeared in numerous television commercials, and an episode of the sitcom Growing Pains in 1987. Her first high-profile starring role came in the Corey Haim/Corey Feldman vehicle License to Drive (1988), as a popular girl named Mercedes Lane, who serves as the love interest of Haim's character. Her efforts won her a Young Artist Award nomination in the Best Young Actress in a Motion Picture Comedy or Fantasy category. Her strict parents forbade her to accept a role in the black comedy Heathers (1988), which had an expletive-rich script.[11] The same year, she had an uncredited appearance as Danny DeVito and Arnold Schwarzenegger's mother in flashbacks in their film, Twins.[15]
In 1989, Graham was featured in Gus Van Sant's Drugstore Cowboy as Nadine, a young, drug-addicted accomplice of the two main characters (played by Matt Dillon and Kelly Lynch). Her performance gave her career an initial boost and earned her a nomination for the Independent Spirit Award for Best Supporting Actress. She rejected a steady role in a soap opera and a three-picture deal with a major studio because she thought it would be too restrictive.[16] After Drugstore Cowboy, she appeared in Lawrence Kasdan's dark comedy I Love You to Death (1990), alongside William Hurt and Keanu Reeves, and the rock-and-roll coming-of-age film Shout (1991), for which she received a nomination for the Young Artist Award for Best Actress Starring in a Motion Picture.
After Graham co-starred with Benicio del Toro in a Calvin Klein commercial directed by David Lynch, the director cast her as Annie Blackburn in Twin Peaks, where she appeared in the final six episodes. Following the show's cancellation, Graham reprised the role of Blackburn in the 1992 prequel film Twin Peaks: Fire Walk with Me.[10]
She featured in Diggstown (1992), alongside James Woods; the well-received Six Degrees of Separation (1993), alongside Will Smith; and The Ballad of Little Jo (1993), alongside Ian McKellen before reteaming with Gus Van Sant for the critically panned film adaptation of Even Cowgirls Get the Blues, alongside Uma Thurman.[17] The same year she co-starred as Mary Kennedy Taylor in Mrs. Parker and the Vicious Circle. In 1995, she starred as Jackie in the poorly received Desert Winds and guest-starred in an episode of the television series Fallen Angels. She had a small but important role in Swingers (1996), where she played Lorraine, Jon Favreau's love interest.[18] She also played a small role as Maggie Bowen in Entertaining Angels: The Dorothy Day Story (1996).
Graham's popularity significantly increased after playing a young porn star in the critically acclaimed film Boogie Nights (1997). The cast received a nomination for the Screen Actors Guild Award for Outstanding Performance by a Cast in a Motion Picture. The same year, she also starred in the Gregg Araki film Nowhere, and had a cameo in the horror hit Scream 2 as a fictionalised version of herself, portraying Casey Becker in the film within a film Stab. She was subsequently cast in Two Girls and a Guy (1998), a film mainly based upon dialogue between the characters, shot in 11 days,[19] which co-starred Robert Downey Jr. and Natasha Gregson; and the sci-fi film Lost in Space, which was met with mostly negative reviews, and grossed $69,117,629 domestically on a production budget of $80 million. The cast was signed on for sequels that remain unmade.[20][21]
She starred as Felicity Shagwell in the sequel Austin Powers: The Spy Who Shagged Me (1999), which was a box-office hit. Shagwell is one of her best-known roles and became a fan favorite.[22] Her turn as Shagwell also earned her a nomination for the Saturn Award for Best Actress. She appeared in the music video for Lenny Kravitz's cover of "American Woman". Also in 1999, Graham co-starred as Daisy in the movie Bowfinger, opposite Steve Martin and Eddie Murphy.
The 2000 film Committed was her first starring vehicle. She played Joline, a devoted-beyond-reason young wife looking for the husband who left her. While the film itself received mixed reviews, the Rotten Tomatoes summary of critics felt that "Graham shows she can play a central character", but noted "she's not enough to make Committed successful".[23] The following year, she co-starred as Annie Matthews, an unhappily married woman, in Edward Burns' Sidewalks of New York. In 2002, she starred with Joseph Fiennes in Chen Kaige's English-language debut film Killing Me Softly, which received overwhelmingly negative response from critics and a 0% at Rotten Tomatoes, with the consensus being: "Respected director Chen Kaige's first English-language film is a spectacularly misguided erotic thriller, with ludicrous plot twists and cringe-worthy dialogue".[24] In 2009, the site also rated it No. 12 on the countdown of the worst films over the last ten years.
Graham's other appearances in mainstream fare include playing a fictionalized version of the Jack the Ripper murder victim Mary Kelly in the film From Hell (2001), starring Johnny Depp; Anger Management (2003), starring Adam Sandler and Jack Nicholson; the Farrelly Brothers comedy Say It Isn't So (2001), opposite Sally Field; The Guru, co-starring Jimi Mistry, and Hope Springs (2003), co-starring Colin Firth.
From 2004 to 2008, Graham starred in several independent films Gray Matters, Broken, Adrift in Manhattan (all 2007), and Miss Conception (2008), most of which received generally negative reviews and went largely unnoticed at the box office.[25][22] Her 2005 film Mary holds a 63% rating on Rotten Tomatoes, her first "Fresh" film since Bowfinger.[26] The film premiered at the 2005 Venice Film Festival where it won the Special Jury Prize, as well as three smaller awards. The film also played at the 2005 Toronto International Film Festival, Deauville Film Festival, and San Sebastián International Film Festival, and co-starred Juliette Binoche, Forest Whitaker, Marion Cotillard, and Matthew Modine. In 2006, she co-starred in Bobby as Angela; the film's cast was nominated for a Screen Actors Guild Award for Outstanding Performance by a Cast in a Motion Picture.
Graham also spoke about developing a comedy film titled The Accidental Virgin, which would have focused on "female sexual confusion", telling the story of a woman who has not had sex in a year. The film has not been made. She also stated she would be interested in directing in the future if it is "something that, its burning in my mind that I need to do".[10]
On television, Graham played herself in an episode of the TV series Sex and the City. She was given special guest-star status on nine episodes of Scrubs during its fourth season (2004–2005), and also appeared as George Michael Bluth's ethics teacher in an episode of Arrested Development in 2004. She played Emily Sanders in Emily's Reasons Why Not, but the sitcom was cancelled after airing only one episode.
In 2009, Graham played the stripper with a heart of gold, Jade, in The Hangover, which was released to critical and box-office success. She won the role after Lindsay Lohan turned it down.[27][28][29] Though she did not return for the sequel The Hangover Part II, she reprised her role in the final installment of the trilogy, The Hangover Part III.[30] In 2010, she starred in Boogie Woogie, followed by roles in the unsuccessful films Father of Invention, 5 Days of War, Judy Moody and the Not Bummer Summer (all 2011), and About Cherry (2012). Graham was also credited for archive footage of her from Scream 2 re-used in Scream 4 (2011).[31][32][33][34]
Graham voiced the character of Antonia Bayle in the online role-playing video game EverQuest 2.[35][36]
She played Meredith Crown in At Any Price, which stars Dennis Quaid and Zac Efron, and was selected to compete for the Golden Lion at the 69th Venice International Film Festival, and later screened as an official selection at the Telluride and Toronto Film Festivals.[37] Other roles include mob lawyer Annette Stratton-Osborne in Behaving Badly and short story writer Mary Bellanova in My Dead Boyfriend (both 2014). She wrote a comedy screenplay called Half Magic, which in 2013 she stated she wanted to direct. She said the story focuses on "these female friends and sexuality and about people having a sense of shame about sexuality and learning how to have a healthier attitude about it [...] It also deals with male/female relationships and sexism".[38] The film was released in 2018.
In 2012, she was a member of the jury of the 15th Shanghai International Film Festival.[39]
In 2014, she starred in the second adaptation of the V. C. Andrews novel Flowers in the Attic on the Lifetime network. She played the character of Corrine Dollanganger, an evil mother who locks her four children in an attic to receive an inheritance from her dying father.[40] Graham also appeared in two TV films sequels based on the V.C. Andrews' series: Petals on the Wind and If There Be Thorns, continuing to play the role of Corrine Dollanganger.[41] She appeared in the final season of Californication as the mother of David Duchovny's long-lost son.[42]
In 2018, she co-starred in the David Cross dark comedy series Bliss, which was released by the BritBox streaming service. It starred Stephen Mangan as Andrew, a fraudulent travel writer, who struggles to maintain long-term relationships with two partners, Kim (Graham) and Denise (Jo Hartley), who are not aware of one another.[43][44]
In 2023, Graham starred as Charlotte Sanders in the Netflix Christmas-themed film Best. Christmas. Ever! alongside Brandy Norwood, Jason Biggs and Matt Cedeño.[45][46][47][48]
Graham wrote, directed, and starred in Chosen Family, which is set to be released in 2024.[49][50]
Besides her acting work, Graham is also an activist who serves as a public advocate for the nongovernmental organization (NGO) Children International.[6] She stated that what she likes about Children International is that "you are helping a child have a better life. It's great for that child to know that someone who lives in another country cares about them". Graham works with the Cambodian Children's Fund, also an NGO, which provides supplies and education, and campaigns to stop slavery. "There's a lot of human trafficking in Cambodia," Graham has said. "Women are dying because they don't have $15 to give birth in a hospital. The [Children's Fund] provides free education, clean water and healthcare for communities... We're creating future leaders who will be able to help themselves."[6][51]
In 2007 she supported the climate change campaign Global Cool and appeared in Shekhar Kapur's short film Global Cool alongside Sienna Miller.[52]
Graham is considered a sex symbol. She was ranked at number 40 in FHM's 100 Sexiest Women in the World list in 2000, number 95 in 2001 list, number 97 in the 2002 list, number 74 in the 2005 list and at number 98 in 2006 list. In 2001, she was named one of the 50 Most Beautiful People by People. In 2003, she posed for a photoshoot by photographer Sam Jones during which she was levitated several feet into the air by a magician who later also sawed her in half.[53] Also in 2003, Graham appeared on the cover of Time for an article titled "The Science of Meditation".[54][55] To promote Emily's Reasons Why Not, she posed for a LIFE cover story, printed weeks in advance of the assumed series schedule, referring to her as "TV's sexiest star", which appeared in the January 27, 2006, issue.[56][57]
Graham is often cast in sexual roles, including those of Felicity Shagwell (Austin Powers: The Spy who Shagged Me), porn stars Rollergirl (Boogie Nights) and Sharonna (The Guru), prostitute Mary Kelly (From Hell), porn director Margaret (About Cherry), and stripper Jade (The Hangover and The Hangover, Part III). She stated she finds these types of roles and the issue of sexuality fascinating, and believes that "our culture sends out mixed messages to women about sex. Are women supposed to be sexually alive people, or are we supposed to be 'good' mothers who would never do those things?" and that she likes "the fact some of my roles maybe help people open their minds about the way they think about sex".[58][59][60]
In 2005, Graham became the spokeswoman for the Garnier brand of hair care products.[61]
In 2017, Graham recounted a time in the early 2000s when Hollywood producer Harvey Weinstein indirectly implied that he would give her a role of her choice if she slept with him. Later, Graham indicated she canceled a planned meeting with Weinstein at a hotel when a friend was unable to accompany her. Graham did not have further contact with Weinstein and she was never cast in any films he produced.[62]
Graham has been estranged from her parents in the past. Regarding the media's perception of her relationship with her parents, she stated: "I don't really like to talk about my parents because I just feel that it gets misinterpreted in the press."[63][64]
Graham has been practising transcendental meditation since 1991[60] after being introduced to it by David Lynch. She has also expressed her dislike of reality television, stating in a 2007 interview: "I think some of it, it seems strange – why do we all want to watch people be so miserable? Other people's pain and misery – it seems kind of sad."[65]
In 1992, Graham dated James Woods, her co-star in the film Diggstown.[66] She later dated British rock star Adam Ant.[67] From 2008 to 2011, she was in a relationship with Israeli screenwriter Yaniv Raz.[68] She also dated Heath Ledger.[69]
She has been dating John de Neufville since 2022.[70]
Year Title Role Notes 1984 Mrs. Soffel Factory Girl Uncredited 1987 Student Exchange Dorrie Ryder 1988 License to Drive Mercedes Lane Twins Young Mary Ann Benedict Uncredited 1989 Drugstore Cowboy Nadine 1990 I Love You to Death Bridget 1991 Guilty as Charged Kimberly Shout Sara Benedict 1992 Twin Peaks: Fire Walk with Me Annie Blackburn Diggstown Emily Forrester 1993 The Ballad of Little Jo Mary Addie Even Cowgirls Get the Blues Cowgirl Heather Six Degrees of Separation Elizabeth 1994 Mrs. Parker and the Vicious Circle Mary Kennedy Taylor Don't Do It Suzanna 1995 Desert Winds Jackie Terrified Olive 1996 Swingers Lorraine Entertaining Angels: The Dorothy Day Story Maggie Bowen 1997 Nowhere Lilith Two Girls and a Guy Carla Bennett Boogie Nights Brandy / Rollergirl Kiss & Tell Susan Pretsel Scream 2 'Stab' Casey Becker Cameo 1998 Lost in Space Dr. Judy Robinson 1999 Austin Powers: The Spy Who Shagged Me Felicity Shagwell Bowfinger Daisy 2000 Committed Joline 2001 Say It Isn't So Josephine Wingfield Sidewalks of New York Annie From Hell Mary Jane Kelly 2002 Killing Me Softly Alice Tallis The Guru Sharonna 2003 Anger Management Kendra Uncredited cameo Hope Springs Mandy 2004 Blessed Samantha Howard 2005 Mary Elizabeth Younger Cake Pippa McGee Also executive producer 2006 The Oh in Ohio Justine Bobby Angela Gray Matters Gray Baldwin Broken Hope 2007 Adrift in Manhattan Rose Phipps Have Dreams, Will Travel Aunt 2008 Alien Love Triangle Elizabeth Short film Miss Conception Georgina Salt Baby on Board Angela Marks 2009 ExTerminators Alex The Hangover Jade Boogie Woogie Beth Freemantle 2010 Father of Invention Phoebe 2011 The Flying Machine Georgie Son of Morning Josephine Tuttle 5 Days of War Miriam Eisner Judy Moody and the Not Bummer Summer Aunt Opal Moody 2012 About Cherry Margaret At Any Price Meredith Crown 2013 The Hangover Part III Jade Compulsion Amy Horns Veronica 2014 Goodbye to All That Stephanie Behaving Badly Annette Stratton-Osborne 2016 Norm of the North Vera Voice My Dead Boyfriend Mary McCrawley 2017 Wetlands Savannah Last Rampage Dorothy Tison 2018 Half Magic Honey Also director and writer 2019 The Rest of Us Cami 2020 Desperados Angel de la Paz Love, Guaranteed Tamara Taylor Wander Shelly Luscomb 2021 The Last Son Anna 2023 On a Wing and a Prayer Terri White Suitable Flesh Elizabeth Derby [71] Oracle Kate Simmons The Other Zoey Paula Best. Christmas. Ever! Charlotte Sanders 2024 Chosen Family Ann Also director and writer Place of Bones Pandora
Year Title Role Notes 1987 Growing Pains Cindy / Samantha 2 episodes Student Exchange Dorrie Ryder Television film 1991 Twin Peaks Annie Blackburn 6 episodes 1992 O Pioneers! Young Alexandra Bergson Television film 1995 Fallen Angels Carol Whalen Episode: "Tomorrow I Die" 1996 The Outer Limits Alicia Episode: "Resurrection" Bullet Hearts Carlene Prue Pilot 1998 Fantasy Island Jackie Uncredited
Episode: "Pilot" 1999 Saturday Night Live Herself (host) Episode: "Heather Graham/Marc Anthony" 2002 Sex and the City Herself Episode: "Critical Condition" 2004 Arrested Development Beth Baerly Episode: "Shock and Aww" 2004–2005 Scrubs Dr. Molly Clock 9 episodes 2006 Emily's Reasons Why Not Emily Sanders 6 episodes; also producer 2011 Little in Common Ellie Weller Pilot Portlandia Heather Episode: "Baseball" 2014 Flowers in the Attic Corrine Dollanganger/Foxworth Television film Petals on the Wind Corrine Winslow Television film Californication Julia 9 episodes 2015 If There Be Thorns Corrine Foxworth Television film Studio City Stevie Pilot 2016–2017 Flaked Tilly 4 episodes 2016–2018 Angie Tribeca Diane Duran 5 episodes 2017 Law & Order True Crime Judalon Smyth 7 episodes 2018 Bliss Kim Marsden 6 episodes 2018–2019 Get Shorty Hannah 2 episodes 2019 The Hypnotist's Love Story Sasha Pilot; also executive producer 2020 The Stand Rita Blakemoor Episode: "Pocket Savior" 2023 Extrapolations Hannah Episode: "2037: A Raven Story"
Year Title Role Notes 2004 EverQuest II Antonia Bayle - Queen of Qeynos Voice 2015 Call of Duty: Black Ops III Jessica Rose Voice and motion capture
Year Title Role Artist 1999 "American Woman" Dancer Lenny Kravitz
Year Accolade Title Results 1989 Young Artist Award, Best Young Actress in a Motion Picture Comedy or Fantasy License to Drive Nominated 1990 Independent Spirit Award for Best Supporting Female Drugstore Cowboy Nominated 1992 Young Artist Award, Best Young Actress Starring in a Motion Picture Shout Nominated 1998 Florida Film Critics Circle Award, Best Ensemble Cast Boogie Nights Won MTV Movie + TV Award, Best Breakthrough Performance Won Screen Actors Guild Award for Outstanding Performance by a Cast in a Motion Picture Nominated 1999 ShoWest Convention Award, Female Star of Tomorrow Won 2000 Blockbuster Entertainment Award, Favorite Actress - Comedy Bowfinger Nominated Austin Powers: The Spy Who Shagged Me Won Nickelodeon Kid's Choice Award, Favorite Movie Couple (shared with Mike Myers) Nominated Saturn Award, Best Lead Actress Nominated 2006 Hollywood Film Festival Award, Ensemble of the Year Bobby Won 2007 Critics Choice Award, Best Acting Ensemble Nominated Screen Actors Guild Award for Outstanding Performance by a Cast in a Motion Picture Nominated 2009 Award Circuit Community Award, Best Cast Ensemble The Hangover Nominated 2017 San Diego International Film Festival - Virtuoso Award Awarded
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correct_starring_00069
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FactBench
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0
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https://www.republicworld.com/entertainment/bollywood/kirron-khers-birthday-movies-that-featured-her-as-the-perfect-mother
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en
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Kirron Kher's birthday: Movies that featured her as the perfect mother
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"Kirron Kher's health update",
"Kirron Kher's movies"
] | null |
[
"Srimoyee Bhattacharya",
"Republic World",
"www.facebook.com"
] |
2021-06-14T14:24:10+05:30
|
en
|
../../favicon.ico
|
Republic World
|
https://www.republicworld.com/entertainment/bollywood/kirron-khers-birthday-movies-that-featured-her-as-the-perfect-mother
| ||||||
correct_starring_00069
|
FactBench
|
3
| 15 |
https://www.vulture.com/article/movie-title-changes-best-worst.html
|
en
|
A Brief History of Movie-Title Changes
|
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[] |
[
""
] | null |
[
"James Grebey"
] |
2024-05-02T12:04:43.668000-04:00
|
From ‘Raiders of the Lost Ark’ and ‘Star Wars’ spawning franchises to heady sci-fi adaptations trying for better box-office appeal, movie titles change frequently — for better and for worse.
|
en
|
Vulture
|
https://www.vulture.com/article/movie-title-changes-best-worst.html
|
Filmmaking involves a lot of editing. Typically, that refers to film editing in the Oscars sense; looking at take after take of raw footage and cutting it together into something coherent. But on occasion, there are other types of edits, too. Like, for instance, editing the name of a movie into something completely different.
Tarot, a new horror movie out this week, suffered one such title change. The film, which follows a group of friends who start getting murdered in spooky, supernatural ways after using the wrong tarot cards to tell their fortunes, was originally titled Horrorscope. Is Tarot a perfectly fine name for a movie about killer tarot cards? Yes, sure. But is it as good as Horrorscope, the pun-tastic name of the novel the movie’s based on? No, of course not.
Movies get their names changed for all sorts of reasons and to mixed results. Occasionally it’s because the studio worries that the title of the source material might work for a book, but it’s not a moniker that’ll sell at the box office. Sometimes it’s because they simply lack the courage to give a great name a shot, opting to go with something safe instead. Then there are perhaps the best, more pure type of name change: the ones when they thought of a better idea. And if you think a movie is safe from name changes once it’s already come out, think again: The retroactive name change exists.
Here’s a list of some of the main reasons why movie titles have changed, along with a few of the best and worst examples of each. The categories have overlap, and it’s not a complete list, because there are too many movies that have had name changes to, uh, name. You also won’t find “fake” titles on this list. Return of the Jedi had the fake working title of Blue Harvest in an attempt to hide the production from unwanted attention. It was never actually going to be released in theaters as Blue Harvest. Likewise, you won’t find movies on this list that were never officially given the titles that everyone assumed or hoped they would get. As much as the M3GAN sequel should’ve been titled M4GAN and the 47 Meters Down sequel should’ve been titled 48 Meters Down, those were never official titles, so they weren’t technically changed to the much, much, much worse titles M3GAN 2.0 and 47 Meters Down: Uncaged.
Let us never forgive them for changing the name of the Plane sequel from Ship to Plane 2: Stowaway, though.
From Heady Sci-Fi to Bankable Blockbuster
It’s very common for a movie based on a book to have a different title than the book. Often these changes are minor and make sense. Something like dropping the subtitle of the book Moneyball was based on, The Art of Winning an Unfair Game, makes perfect sense. Trimming a wordy title to make it more punchy, like axing the first part of Rita Hayworth and the Shawshank Redemption from the adaptation of Stephen King’s novella, is a title tweak, not a full-blown name change.
What’s not minor is something like Blade Runner, which is an adaptation of Philip K. Dick’s Do Androids Dream of Electric Sheep? That’s a great title, but would an intentionally puzzling, full-sentence question be a good name for a movie with blockbuster aspirations? Maybe not, which is why Ridley Scott and the producers took the name from The Bladerunner, a totally different and essentially unrelated sci-fi book from the ’70s.
This sort of change, from something more esoteric and intellectual to something with more perceived box-office impact, is common. “We Can Remember It for You Wholesale,” another Dick story, became Total Recall. Ted Chiang’s “The Story of Your Life” became Arrival, “Who Goes There?” became The Thing, The Midwich Cuckoos became Village of the Damned, andI Am Legend became The Last Man on Earth and The Ωmega Man (though the Will Smith adaptation would keep the original title, even if it changed the ending).
Ray Bradbury’s short story “The Fog Horn” got what at first seems like the reverse treatment when its film adaptation got a much longer title, The Beast From 20,000 Fathoms. And yet, the same motivation is there. The Beast From 20,000 Fathoms is a blunter, more active title — and one more likely to draw audiences into a giant monster movie.
Michael Crichton’s horror-tinged historical-fiction book Eaters of the Dead was renamed The 13th Warrior during its troubled production, a move that Crichton himself pushed for due to concerns that the more ominous name would turn audiences away from the more action-oriented flick. (This did not save the movie from being a historical box-office bomb.)
The Japanese sci-fi manga All You Need Is Kill was renamed Edge of Tomorrow, though the movie got another name change after the fact — more on that later.
Getting Rid of Genre Confusion
If studios think, perhaps correctly, that a source material’s complex, geeky title will turn off ticket buyers at the box office, that concern is perhaps even more true for non-genre films. That can explain why something like Stephen King’s “The Body” became the movie Stand by Me. The short story is about a bunch of kids setting off on a hike to see a dead body, yes, but the name likely conjures different expectations in moviegoers who are more familiar with King’s horror work, like The Shining.
Another more recent example can be seen in the 2015 book Simon vs. the Homo Sapiens Agenda, whose name was changed to Love, Simon for the 2018 movie. It’s a teen rom-com, not some sort of scientific battle.
We Thought of a Better One
Of course, not every movie is an adaptation of something preexisting, which makes the title more ephemeral in the lead-up to release. Sometimes, as the movie develops, the studio and the creatives will realize that the initial title isn’t exactly selling what the film is about. There are countless examples of movies changing their working titles for the better as production goes on, but here are a couple of examples of when the name change happened late enough in the game to be especially noteworthy.
Consider Return of the Jedi, which was originally meant to be titled Revenge of the Jedi. Early posters for the highly anticipated third Star Wars movie were printed with the original name, but George Lucas & Co. eventually decided that “revenge” was not especially befitting of a Jedi knight.
Pretty Woman was originally titled $3000, in reference to Julia Roberts’s character’s weekly take as a prostitute. The original script was much darker than the rom-com the final film turned into, and the less transactional, lighter final title reflected that.
Woody Allen was at one point very seriously considering titling the movie that would become Annie Hall after the psychological inability to experience pleasure, Anhedonia.
Wes Craven’s meta reinvention of the slasher genre, Scream, was originally called Scary Movie, giving it an even more meta (and even more generic) title. This was another correct call, as despite its self-aware tendencies, Scream is still a legitimate horror movie. Scary Movie was a name better saved for the parody franchise that would spring up a few years later.
Snakes on a Plane almost suffered the opposite fate when producers thought of a worse name than the original one. Snakes on a Plane was likely spared the fate of being a forgettable early-’00s action flick because its name went viral. Naturally, there was outrage when they tried to rename the movie Pacific Air Flight 121, and they reverted to the original title before release.
Real-World Considerations
While most movie name changes are done for creative reasons (or at least creative ways to try to get audiences’ attention), occasionally there are more pragmatic, reactionary reasons for a change.
In 2012, Ben Stiller, Vince Vaughn, Jonah Hill, and Richard Ayoade were set to star in Neighborhood Watch, a comedy about a group of neighbors who discover an alien invasion threatening their homes. However, a few months before the movie’s July release, Trayvon Martin, an unarmed Black teen, was killed by George Zimmerman, a member of his own neighborhood watch. Instantly, and for good reason, the term “neighborhood watch” became toxic, especially for a sci-fi comedy, and it was renamed just The Watch.
Lee Daniels’ The Butler wasn’t supposed to feature the director’s name so prominently. The addition of his name to the drama about a long-serving White House staffer was a title change prompted by a legal squabble. Warner Bros. threatened to sue the Weinstein Company because they had a movie called “The Butler” — never mind that it was a lost short from 1916.
Retroactive Sequels
Even if there are a lot of title shuffles, in a sense it doesn’t really count if all the name swaps happen before the movie comes out. Even if the crew had swanky jackets printed with the original title or there are first-run posters with the old name out there (all of which are valuable collectibles, now), everything that happens before a film comes out is up in flux. It’s the post-release name changes that feel more real, because the original title was, at one point, the one on the marquee.
Sometimes it’s a simple act of retroactive continuity. Indiana Jones and the Raiders of the Lost Ark was originally just titled Raiders of the Lost Ark, but after it became a franchise, Spielberg went back and added “Indiana Jones and the …” to the title so that it would match the sequels’ naming conventions.
And, this should be obvious, but moviegoers in 1977 weren’t buying a ticket for a movie called Star Wars: Episode IV — A New Hope. That would have been insane and made no sense. It was originally just called Star Wars, and everything else was added as the franchise expanded.
An inversion of this is the 2016 Ghostbusters, which was saddled with the subtitle Answer the Call. Though technically present in the end credits of the film, the post-colon portion of the title serves as a means to distinguish the 2016 movie from the otherwise identically titled 1984 original — and it feels like a convenient way of distancing the unfairly maligned all-women reboot from the rest of the franchise now that Afterlife and Frozen Empire have picked up the old continuity.
Post-Release Changes
A post-release name change just to make a movie fit with the rest of the franchise is one thing. A post-release name change because the original name was, upon reflection, not good, is another.
The 2009 British film The Boat That Rocked bombed at the U.K. box office, prompting a rushed recutting and a new title, Pirate Radio, in the United States. (It bombed again.) The 2013 rom-com Can a Song Save Your Life?, starring Keira Knightley and Mark Ruffalo, premiered at the Toronto International Film Festival to some acclaim, but it was renamed Begin Again after the festivals and before its wide release because audiences kept messing up the wordy original title.
The Tom Cruise time-loop sci-fi actioner Edge of Tomorrow already had a different title than its source material, All You Need Is Kill. After it underperformed at the box office, physical releases featured the tagline “Live. Die. Repeat.” more prominently than the movie’s actual name. This attempt to entice an audience who might not have grokked what Edge of Tomorrow’s whole deal was might not technically have been a name change, but it was deliberate and overt enough that Live. Die. Repeat. functionally became a second name, and it could even be found under the new name on iTunes and other third-party rental services.
|
|||||
correct_starring_00069
|
FactBench
|
2
| 59 |
https://discoverairdrie.com/articles/iconic-x-men-actress-in-alberta-next-month-for-film-shoot-near-airdrie
|
en
|
Iconic X-men actress in Alberta next month for film shoot near Airdrie
|
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There are reports that Hollywood actress Jennifer Lawrence, known for her iconic roles in The Hunger Games and X-men will be in Alberta come August to shoot a film in the area. According to the Internet Movie Database (IMDB), the film, Die, My Love, will be shot in Calgary and is about a, 'In a remote forgotten rural area, a mother struggles to maintain her sanity as she battles with psychosis.' According to the Directors Guild of Canada, pre-production for the film began in June and is wrapping up this month, and production begins in mid-Augst, slated to wrap up in October. However, there is more news on the Alberta film scene, as the second season of My Life with the Walter Boys, is beginning to film next week north of Airdrie. There are reports that areas like Crossfield, Cochrane, and Calgary will once again be utilized in the second season. googletag.cmd.push(function() { if($(document).width()<900) { s = googletag.defineSlot('/50748803/dai-all-bigbox', [300, 250], 'div-gpt-1642457838145-bbm1'); s.setTargeting('URL', [window.location.pathname]); s.setTargeting('position', [1642457838145]) s.addService(googletag.pubads()); googletag.pubads().refresh([s], {changeCorrelator: false}); } }); My Life with the Walter Boys first season showcased a 10-episode teen drama that stars Nikki Rodriguez (On My Block), Ashby Gentry (Are You Afraid of the Dark), Noah LaLonde (Criminal Minds), and Marc Blucas (Buffy the Vampire Slayer). The series follows Rodriguez as 15-year-old Jackie Howard. Howard makes the bold move from metropolitan Manhattan with her family guardian to Colorado to live with the Walter family after a tragedy. The series revolves around Rodriguez's character who navigates her new home and new reality as well as her budding feelings for two very different boys in her life - the Walter brothers. According to IMDb (Internet Movie Database), the series creator is Melanie Halsall who has worked on other notable series such as BBC’s TV short series Shaun the Sheep as an executive producer. googletag.cmd.push(function() { if($(document).width()<900) { s = googletag.defineSlot('/50748803/dai-all-bigbox', [300, 250], 'div-gpt-1642457838145-bbm2'); s.setTargeting('URL', [window.location.pathname]); s.setTargeting('position', [1642457838145]) s.addService(googletag.pubads()); googletag.pubads().refresh([s], {changeCorrelator: false}); } }); In December, the stars of the show walked the red carpet at a special screening in Calgary's Eau Claire Market.
|
DiscoverAirdrie
|
https://discoverairdrie.com/articles/iconic-x-men-actress-in-alberta-next-month-for-film-shoot-near-airdrie
|
There are reports that Hollywood actress Jennifer Lawrence, known for her iconic roles in The Hunger Games and X-men will be in Alberta come August to shoot a film in the area.
According to the Internet Movie Database (IMDB), the film, Die, My Love, will be shot in Calgary and is about a, 'In a remote forgotten rural area, a mother struggles to maintain her sanity as she battles with psychosis.'
According to the Directors Guild of Canada, pre-production for the film began in June and is wrapping up this month, and production begins in mid-Augst, slated to wrap up in October. However, there is more news on the Alberta film scene, as the second season of My Life with the Walter Boys, is beginning to film next week north of Airdrie. There are reports that areas like Crossfield, Cochrane, and Calgary will once again be utilized in the second season.
My Life with the Walter Boys first season showcased a 10-episode teen drama that stars Nikki Rodriguez (On My Block), Ashby Gentry (Are You Afraid of the Dark), Noah LaLonde (Criminal Minds), and Marc Blucas (Buffy the Vampire Slayer). The series follows Rodriguez as 15-year-old Jackie Howard.
Howard makes the bold move from metropolitan Manhattan with her family guardian to Colorado to live with the Walter family after a tragedy. The series revolves around Rodriguez's character who navigates her new home and new reality as well as her budding feelings for two very different boys in her life - the Walter brothers.
According to IMDb (Internet Movie Database), the series creator is Melanie Halsall who has worked on other notable series such as BBC’s TV short series Shaun the Sheep as an executive producer.
In December, the stars of the show walked the red carpet at a special screening in Calgary's Eau Claire Market.
"I am beyond thrilled that My Life with the Walter Boys has been renewed for a second season. We have been overwhelmed by the love and support that the audience has given the show and can’t wait to dive back into the world of Silver Falls and the lives of these characters," Executive Producer, Melanie Halsall, previously said.
Although the pre-production for the second season has been in the works since early last month, shooting will not start till next week and will wrap in November. Due to the pushed-back filming dates, it is likely that the release of the second season on Netflix will not happen until 2025.
"The saying It takes a village couldn’t be more true as it pertains to the success of My Life with the Walter Boys. From Ali Novak's original novel, brilliantly adapted by Melanie Halsall, to our wonderful cast who brought her characters to life, and Netflix’s steadfast commitment, we’re thrilled to continue Jackie’s journey with season two.
The series has amassed 20.3 million views reaching the top 10 in 88 countries."
Send your news tips, story ideas, pictures, and videos to [email protected]. You can also message and follow us on Twitter: @AIR1061FM
|
||||||
correct_starring_00069
|
FactBench
|
0
| 56 |
https://www.exoticindiaart.com/product/audiovideo/om-shanti-om-blu-ray-disc-ict011/
|
en
|
Om Shanti Om (Blu-Ray Disc)
|
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[
"Farah KhanEros International(2010)162 Minutes",
"",
"",
""
] | null |
[] | null |
From DVDs collection, Om Shanti Om (Blu-Ray Disc) (Farah KhanEros International(2010)162 Minutes)
|
en
|
/images/logo-favicon.ico
|
https://www.exoticindiaart.com/product/audiovideo/om-shanti-om-blu-ray-disc-ict011/
|
Starring: Shah Rukh Khan, Deepika Padukone, Arjun Rampal, Shreyas Talpade & Kirron Kher
The makers of ‘Main Hoon Na’ are back with the biggest film of 2007! ‘Om Shanti Om!’
Farah Khan, one of the most accomplished directors in India, weaves a spectacular story of romance, revenge and reincarnation.
‘Om Shanti Om’ is a romantic saga of a boy next door, Om Prakash Makhija (Shah Rukh Khan) who works as a junior artiste in Bollywood in the 79’s. He is madly in love with superstar of that time, Shantipriya (Deepika Padukone). His dreams and aspirations to become a superstar and be with this lady love are thwarted as he witnesses the brutal murder of his beloved Shantipriya by a mercenary producer Mukesh Mehra (Arjun Rampal). Om Prakash dies, trying to save his Shanti.
But destiny has something else in store when ‘Om Prakash’ a junior artiste returns as ‘Om Kapoor’ the superstar of 2007!! His journey of rediscovering himself, his past life and avenging the death of his beloved is the story of ‘Om Shanti Om!’
‘Om Shanti Om’ is a tribute, especially to the joyous and exultant era of Bollywood – the swinging 70’s! It has captured the imagination of the audiences worldwide with its dramatic storytelling, musical narration and stunning performances, making it the ‘Highest Grossing film of Bollywood ever!’
Bonus Features
The making of Om Shanti Om (Making of the song, SRK & Farah Khan Interview, Bloopers, Visual Effects) Commentary by Director Farah Khan Events Trailers/Promos.
|
|||||
correct_starring_00069
|
FactBench
|
2
| 63 |
https://ftw.usatoday.com/2024/07/shelley-duvall-best-movie-roles-shining
|
en
|
5 amazing Shelley Duvall roles from the late actress's incredible career
|
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[] |
[
"pop culture",
"movies"
] | null |
[
"Charles Curtis"
] |
2024-07-11T16:08:07+00:00
|
A look back at the career of Shelley Duvall, who starred in The Shining and Popeye.
|
en
|
For The Win
|
https://ftw.usatoday.com/2024/07/shelley-duvall-best-movie-roles-shining
|
Shelley Duvall, known for a bunch of incredible roles in her decades-long career in acting, died at the age of 75, with her partner Dan Gilroy telling multiple publications that she died in her sleep on Thursday from complications due to diabetes.
Duvall started her career in 1970 and became a favorite of director Robert Altman, as you’ll see below, as she starred in multiple films of his. She also worked with names like Terry Gilliam and Stanley Kubrick.
As we say goodbye to Duvall, let’s take a look back at some of the more iconic roles she had during her career.
3 Women
McCabe & Mrs. Miller
The Shining
Popeye
Time Bandits
|
|||||
correct_starring_00069
|
FactBench
|
1
| 61 |
https://meerasfilmblog.wordpress.com/2013/06/11/om-shanti-om-2007-film-review/
|
en
|
Om Shanti Om (2007) Film Review
|
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[] |
2013-06-11T00:00:00
|
Om Shanti Om, a Hindu spiritual chant defining peace for all kind. A unforgettable Bollywood blockbuster directed by the famous Farah Khan, which brings true love, humanity, friendship, honesty and dreams to life. With a deserving 13 wins and whopping 14 nominations, Om Shanti Om is worth a watch for all the right reasons. Warning,…
|
en
|
https://s1.wp.com/i/favicon.ico
|
Meera's Blog
|
https://meerasfilmblog.wordpress.com/2013/06/11/om-shanti-om-2007-film-review/
|
Om Shanti Om, a Hindu spiritual chant defining peace for all kind. A unforgettable Bollywood blockbuster directed by the famous Farah Khan, which brings true love, humanity, friendship, honesty and dreams to life. With a deserving 13 wins and whopping 14 nominations, Om Shanti Om is worth a watch for all the right reasons.
Warning, may contain spoilers.
Set in the 1970’s, an aspiring actor ‘Om’ (Shah Rukh Khan) finds himself as an extra in majority of the of local films, aiming to get his foot in the industry. A beautiful actress ‘Shanti’ (Deepika Podukone) crosses his path (or should I say ‘set’) leaving Om mesmorised by her beauty, talent and innocence. Gradually Shanti becomes Om’s soft spot where we see him constantly chase after her. However, as the film goes by, we find that Shanti is the fiancé of a cunning rich actor named ‘Mukesh’ (Arjun Rampal). Giving good news that he is going to be a father, Mukesh’s selfish motives, wealth and title gets to the best of him. He murders Shanti. This only to be witnessed by the innocent Om, whom heroically attempts to save Shanti but ends up fighting with fire and Mukesh’s con men, leaving him in an unsafe place. Om is reborn into a famous actor as ‘O.K’ short for Om Kapoor where his consciousness leads him to the very same place of Shanti’s death. Harsh flashbacks, abrupt memories daunt Om where he finally learns the truth. After reuniting with his family, Om takes revenge onto another level, where the film is full of surprises.
The plot is genius and the build up is enthralling. We’re constantly on Om’s side and are always faced with the truth. The strive and hunger for ambition is evident in Om’s character, where the award winning speech scene is simply magical. This contrast between the past Om and the new Om is outstanding and cleverly thought out.
Shah Rukh Khan plays a slick role of O.K, acting like this cool, fresh chap in which his script let me down. Though the introduction of Om reborn through a voice over illustrating his dream was phenomenal. In both characters, his determination and hard-working motives are genuine. Small yet vital characteristics such as; the fear of fire and combing of his hair, add to his persona, reminding us of the past Om.
Step by step, the revenge was carefully constructed. Trapping Mukesh, realistically confronting him, frightening moments where a ghost seemed real were all brilliant parts of the film. Several comedic twists were available, especially through the dialogue and the casting scene. I have to mention how Deepika’s famous line “Ek chutki sindoor ki keemat tum kya jaano Mukesh…” has become viral. Just like the Shanti at the beginning, a duplicate is discovered ‘Sandy’, whom we see grow and become more and more like Shanti.
Emotional moments, which leave you speechless, are gratifying. Somehow we all relate to the film due to the vast morals, but also this inspiring tale of fighting for your dream.
Arjun Rampal plays a superb villain, who ticks all the boxes in the film. He truly brings out his character, where we strongly despise Mukesh from the very start (in a good way). His selfish tone and sarcastic remarks are coldly significant and emphasize the ‘bad guy’ title.
Alongside the compelling tale, the unforgettable title song nicely features a wide range of famous Bollywood actors and actresses. Packed with fun, a moving dance number and signature moves, the audience become energised, where the guessing game begins.
Overall, a colourful film with a driven story line, which engages you right from the start. Character development is evident and focused upon, becoming one of the strengths in the film. Farah Khan brings out the best in this film and pushes the ambition, drive and sparkle throughout. Last but not least, Om Shanti Om to all!
My rating: 9/10
Written by: Meera Darji
|
||||
correct_starring_00069
|
FactBench
|
3
| 78 |
https://aftermoviediner.com/feed/article/the-academy-movie-title-academy
|
en
|
The Academy Movie Title Academy — The After Movie Diner
|
http://static1.squarespace.com/static/575adcf11bbee0fd2d9aa5f8/5775e6262994cabcbb106c5c/586328d046c3c46b42360ed4/1483741085033/The+Academy+Academy.jpg?format=1500w
|
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|
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] |
[] |
[] |
[
""
] | null |
[
"Jon Cross"
] |
2017-01-06T16:56:35-05:00
|
Jon Cross is back at it again with his random movie name lists! only this time it's movies with the word Academy in the title. He discusses the heady days of 80s & 90s sex romps, just how many sequels Police & Vice Academy got, where the naming convention has gone now and pr
|
en
|
https://images.squarespace-cdn.com/content/v1/575adcf11bbee0fd2d9aa5f8/1469117354511-ONF4HBMA7I8A10UI9UED/favicon.ico
|
The After Movie Diner
|
https://aftermoviediner.com/feed/article/the-academy-movie-title-academy
|
A while ago, for no good reason that I can fathom, I wrote an article about movies with the word Massacre in the title. It can be found here. Then, this New Year's episode of The After Movie Diner Podcast featured a discussion about movies with the word Academy in the title. While not as frequently used as Massacre, the word Academy in movie titles is still pretty prolific and just as interesting.
Whereas you can tack Massacre on to just about any movie that features at least one kill in it, the Academy titled films, certainly the 80s ones, represent and conjure adolescent memories of zany madcappery and abundant nudity that were the backbone of any decent sex romp comedy from the late 70s and 80s. They were to the comedy genre what slashers were to the horror genre and while some may think that's a bad thing, I think it's a ringing endorsement!
Most people would probably point to Police Academy as starting this trend but actually you have to go back to 1980, 4 years prior to Police Academy, for the Mad Magazine produced, Animal House rip-off, Up The Academy. It stars a young Ralph Macchio, Bond girl and Ringo Starr lover, Barbara Bach and is directed by Robert Downey Sr.
The wonderful thing about doing articles like this is looking deeper into a film like Up The Academy and finding out that lead actor, Ron Liebman had his name removed from the film and, likewise, so appalled with the final film, Mad publisher Bill Gaines wanted all of Mad Magazine's association with the film (including scenes of Alfred E. Newman - Mad's ginger, freckly, boy mascot) removed from it. He failed theatrically but managed it on early HBO screenings of the film by sending a $30,000 cheque to Warner Brothers!! (but the full film has since been re-instated on DVD post his death because, well, capitalism and screw him, he's dead)
All of this must've been especially MAD-ening for him as, after the success of Animal House, which had only tangential ties to National Lampoon's magazine, Mad Magazine simply wanted to add their name to Up The Academy to make some cash, they had next to nothing to do with the production beyond that. It was meant to be a money maker for them and it ended up being a bomb that they tried desperately to disown. The irony of all that is, it probably would've been forgotten had the story behind the film not been so delicious and kept it as a cult favourite for years. Just hearing how offensive and awful it must be to have such a storied history makes you want to check it out, right?
The true heyday of Academy movies may be dwindling, people have lost their sense of humour and even the Serbian made films Military Academy 1, 2 & 3 are all about the very serious lives and drama of people at some tedious military academy and not about a large breasted weapons instructor making dick jokes about heavy artillery, sadly.
Academies, these days, are just as likely to be attended by cutesy tween vampires or teen pop starlets as they are bikini models or strippers but even that shows the difference between the 80s/90s Academy boom and now. Back then even Mortuary Academies were assumed to probably have boobs in them. You didn't have to jump right to strippers or bikini models! Talk about overdoing it and misunderstanding that the judicious application of the word Academy already implies sex romp and doesn't require the blunt and unimaginative addition of bikinis or stripping.
Anyhow, if you, like me, like a good, raucous, knockers filled comedy or if you just want to vicariously revisit your youthful institutions of learning, training or...erm... ninjas then below is our list in full.
If you know of any others then comment below and I'll add to the list!
Also let me know your favourites!!
Military Academy (1940)
Naval Academy (1941)
Up the Academy (1980)
Mister Blot's Academy (1984)
Police Academy (1984)
Police Academy 2: Their First Assignment (1985)
Combat High (TV Movie) aka "Combat Academy” (1986)
Police Academy 3: Back in Training (1986)
Police Academy 4: Citizens on Patrol (1987)
The Princess Academy (1987)
Dance Academy (1988)
Mortuary Academy (1988)
Police Academy 5: Assignment: Miami Beach (1988)
All's Fair aka "Academy war” (1989)
Vice Academy (1989)
Ninja Academy (1989)
Police Academy 6: City Under Siege (1989)
Vice Academy Part 2 (1990)
Daddy and the Muscle Academy (1991)
Vice Academy Part 3 (1991)
Academy (TV Movie) (1992)
Reanimator Academy (Video) (1992)
Police Academy: Mission to Moscow (1994)
Vice Academy 4 (1995)
Witch Academy (1995)
Vice Academy 5 (1996)
Snowboard Academy (Video) (1996)
South Beach Academy (1996)
Academy Boyz (1997)
Kickboxing Academy (1997)
Vice Academy Part 6 (1998)
Voodoo Academy (Video) (2000)
Not Another Teen Movie aka "Sex Academy" (2001)
The Academy (Video) (2003)
Whitecoats aka "Intern Academy” (2004)
Black Rose Academy (2004)
Death Academy (Video) (2005)
Stripper Academy (Video) (2007)
Military Academy (2007)
Academy of Doom (2008)
Plato's Academy (2009)
The Academy (2010)
Fire Academy (Video) (2011)
2: Voodoo Academy (2012)
Military Academy 2 (2013)
Bowes Academy (Short) (2013)
Vampire Academy (2014)
Code Academy (Short) (2014)
Bikini Model Academy (Video) (2015)
The Academy (2015)
The Academy of Muses (2015)
Police Academy Alaturka (2015)
Academy (2016)
Military Academy 3 (2016)
Teen Star Academy (2016)
Dance Academy: The Movie (2017)
Bad Kids of Crestview Academy (2017)
|
||
correct_starring_00069
|
FactBench
|
3
| 81 |
https://www.watchthetitles.com/
|
en
|
Forget the Film, Watch the Titles!
|
[
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] |
[] |
[] |
[
""
] | null |
[] |
2018-10-31T07:51:35+00:00
|
Watch over 200 title sequences, video interviews with title designers, and in depth 'making of' articles about the world's most iconic main titles.
|
en
|
/apple-icon-57x57.png
|
Watch the Titles
|
https://www.watchthetitles.com/
|
Please confirm your subscription:
Subscribe to our newsletter
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We use Mailchimp as our marketing platform. By clicking below to subscribe, you acknowledge that your information will be transferred to Mailchimp for processing. Learn more about Mailchimp's privacy practices here.
|
||||
correct_starring_00069
|
FactBench
|
2
| 22 |
https://www.vanityfair.com/hollywood/2018/09/viola-davis-the-help-regret
|
en
|
Viola Davis Regrets Making The Help: “It Wasn’t the Voices of the Maids That Were Heard”
|
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[] |
[] |
[
"viola davis",
"octavia spencer",
"emma stone"
] | null |
[
"Yohana Desta",
"David Canfield",
"Hillary Busis",
"Anthony Breznican",
"Joe Reid",
"Richard Lawson",
"Paul Chi",
"Joy Press",
"Radhika Jones",
"Condé Nast"
] |
2018-09-12T10:58:03.683000-04:00
|
The actress spoke candidly about her dissatisfaction with the movie’s plot, which largely centered its white characters.
|
en
|
https://www.vanityfair.com/verso/static/vanity-fair-global/assets/favicon.ico
|
Vanity Fair
|
https://www.vanityfair.com/hollywood/2018/09/viola-davis-the-help-regret
|
Viola Davis, a luminous triple threat who has conquered the stage, film, and television, has one major career regret. It’s so strong that when asked in a New York Times interview whether there are any roles she regrets passing up, Davis re-framed the question, speaking instead about a role that she actually regrets having done—that of Aibileen Clark in The Help. The problem wasn’t the part itself, she stressed; it was how the film, a 1960s-set drama about a white woman (Emma Stone) writing a book about local black maids (one of whom is played by Davis), focused more on white voices than black ones.
“Almost a better question is, have I ever done roles that I’ve regretted? I have, and The Help is on that list,” Davis said. “But not in terms of the experience and the people involved because they were all great. The friendships that I formed are ones that I’m going to have for the rest of my life. I had a great experience with these other actresses, who are extraordinary human beings. And I could not ask for a better collaborator than Tate Taylor.”
Why, then does Davis regret the project? “I just felt that at the end of the day that it wasn’t the voices of the maids that were heard. I know Aibileen. I know Minny [played by Octavia Spencer, who won a best-supporting-actress Oscar]. They’re my grandma. They’re my mom. And I know that if you do a movie where the whole premise is, I want to know what it feels like to work for white people and to bring up children in 1963, I want to hear how you really feel about it. I never heard that in the course of the movie.”
Davis was nominated herself for her heartrending portrayal of Aibileen, in the best-lead-actress category. But The Help, based on the Kathryn Stockett novel of the same name, largely revolves around Stone’s character, a bright post-grad named Skeeter who sets about interviewing maids like Aibileen and Minny for a book. As a whole, The Help centralizes its white characters, including two housewives played by Bryce Dallas Howard and Jessica Chastain. At the time of its release, the feature was criticized for playing into a classic white savior narrative, inspiring headlines like “How Racist Is The Help?” Per critic Wesley Morris, the film also served as yet “another Hollywood movie that sees racial progress as the province of white do-gooderism. Skeeter enjoys all the self-discovery and all the credit.”
Another person who took issue with the film? Ablene Cooper, the real nanny who worked for Stockett family and inspired the character Davis would eventually play. She filed a $75,000 lawsuit against the author after the movie adaptation came out, claiming her likeness was used without her permission and that the portrayal was “embarrassing.” Cooper was also displeased with the way the book characterized black maids. The suit was eventually dismissed by a Mississippi judge.
So, Davis isn’t alone in her criticism of The Help. That said, the movie was a blockbuster success and a turning point for many of its stars—including Spencer, who won her first Oscar, and Chastain, who quickly became a household name. It was also a hit for Davis, one of her biggest film roles since her all too brief Oscar-nominated turn in Doubt. But it might have been nice if The Help had actually centered on, you know, the women who inspired its title.
Toronto Film Festival 2018: The Brightest Stars (and Biggest Breakouts)
1 / 44
Toronto Film Festival
Sleek, Witty Widows Lives Up to the Hype
Steve McQueen! Viola Davis! Gillian Flynn! All are in fine form in this highly anticipated, prestige popcorn flick.
go time
Don’t You Dare Cross Revenge-Seeking Viola Davis in Widows
The hotly anticipated thriller also stars Michelle Rodriguez, Liam Neeson, and Daniel Kaluuya.
Cha-Ching
Jessica Chastain’s Guide to Killing the Gender Wage Gap
Helping Octavia Spencer get equal pay for an upcoming film was “the easiest thing in the world,” said Chastain—and she wants the rest of Hollywood to follow her lead.
Award Season
In Conclave, the Pope Dies—Then the Twisty Search for His Successor Begins
Ralph Fiennes top lines the new film from the director of All Quiet on the Western Front, a thriller about both a personal and a collective crisis of faith—backed by a brilliant ensemble including Isabella Rossellini, Stanley Tucci, and more.
Movies
Paul Mescal vs. Pedro Pascal: A First Look at the Epic Gladiator II
In Ridley Scott’s sequel, a new generation of warriors clashes in a savage Rome: “It’s pretty gnarly.”
Hollywood
Say Ciao to the New Cast of My Brilliant Friend Season 4
An exclusive look at the final season of HBO’s Elena Ferrante series, which will finally premiere in September.
Royals
Radhika Jones on Kate Middleton, King Charles, and the Royal Family’s Hard Year
VF’s editor in chief reflects on the Windsors’ challenges, and shares her insights on that Taylor Swift class at Harvard.
Movies
Rosemary’s Baby Prequel Apartment 7A Aims to Raise Hell: A First Look
Julia Garner and Dianne Wiest star in this follow-up to the 1968 thriller, centering a side character’s nightmarish untold story.
Hollywood
Here: Robert Zemeckis’s New Movie Spans a Century, but the Camera Never Moves
Tom Hanks and Robin Wright reunite the Forrest Gump team for a drama set entirely in one household’s living room.
Movies
The 25 Best Movies on Netflix to Stream Right Now
From comedy classics to recent Oscar winners, these are the titles you don’t want to miss.
|
||||
correct_starring_00069
|
FactBench
|
1
| 20 |
https://www.pinkvilla.com/entertainment/news/om-shanti-om-cast-then-vs-now-shah-rukh-khan-deepika-padukone-to-arjun-what-actors-are-upto-after-16-years-1257562
|
en
|
Om Shanti Om Cast Then vs Now: Shah Rukh Khan, Deepika Padukone to Arjun; what actors are upto after 16 years
|
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[
"Om Shanti Om",
"yuvika chaudhary",
"Shah Rukh Khan",
"Deepika Padukone",
"Arjun Rampal",
"kirron kher",
"shreyas talpade"
] | null |
[
"Krishma Sharma"
] |
2023-11-09T20:47:43+05:30
|
Farah Khan's Om Shanti Om clocked 16 years of its release on November 9. Have a look at what the cast of the film including Shah Rukh Khan, Deepika Padukone, Arjun Rampal and others have been upto.
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https://www.pinkvilla.com/entertainment/news/om-shanti-om-cast-then-vs-now-shah-rukh-khan-deepika-padukone-to-arjun-what-actors-are-upto-after-16-years-1257562
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Guess it’s been 16 years since the release of Shah Rukh Khan and Deepika Padukone starrer Om Shanti Om! Already feeling old? Nonetheless, despite years after its release, the film continues to be a fan favorite. At the time of its release, in 2007, Farah Khan’s directorial project made massive waves at the box office. The film was about a sweet love story between Om Makhija, a junior artist, and Shantipriya, a super-successful actress. While the two are killed by the latter’s beau, Mukesh Mehra (Arjun Rampal), Om reincarnates to avenge Shanti’s death.
Apart from the trio, Om Shanti Om also had Shreyas Talpade, Kirron Kher, and Satish Shah amongst others. The quirks, quintessential filmy dialogues, and music are what make it a wholesome film. Of course, not to forget the iconic Deewangi song that united the entire Bollywood. While the film continues to live in our hearts rent-free, let’s take a look at what the star cast of this iconic film has been up to all these years.
Shah Rukh Khan as Om Makhija and Om Kapoor
Shah Rukh Khan was seen playing the dual roles of Om Makhija and Om Kapoor. Needless to say, King Khan nailed both the characters with utmost ease. Both the characters had their journey and pasts, but they both carried an innocence that resonated with the fans.
Though Badshah Khan at the time of its release was a star already, 16 years later, with several record-breaking films under his name, he is rightly the global superstar and of course a caring and protective family man.
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Deepika Padukone as Shantipriya
Despite being a debutant, Deepika Padukone, hands down delivered a superb performance in the film as Shantipriya. She was seen essaying the role of a successful actress, unlucky in love. The amount of poise and elegance with which DP carried herself, no wonder, her wave and walk continue to be an iconic part of the film.
Her prosperous career trajectory after 16 years speaks for her. Deepika, today, is on the top of her game with several big successes to her name and exciting lineups. Interestingly, ever since her debut, she has shared screen space with SRK in so many films and all of them have worked well at the box office.
Arjun Rampal as Mukesh Mehra
A quintessential Bollywood film, Om Shanti Om had Arjun Rampal playing an antagonist, Mukesh Mehra. The actor essayed his role with so much conviction; nevertheless, fans were surprised to see him play a negative role. Notably, as per a report published in The Times of India, Farah Khan had shared that the casting for Mukesh’s character was difficult as they required somebody conventionally good-looking and probably better-looking than SRK.
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The versatile actor ever since then has been treating fans with his performances in various path-breaking films. Be it a negative shade or a positive role, he continues to receive love from the audience.
Shreyas Talpade as Pappu Master
Pappu Master, a loyal and sweet friend to Om Makhija was played by Shreyas Talpade. The camaraderie between the two was a visual treat. In the film, he is a friend who stands by Om in all situations and circumstances, come what may. From "Baatlee Award" to "Kisi cheez ko shiddat se chaho, to puri kayanaat tumhein usse milane mein jut jaati hai", the immortal dialogues were filmed on him and Om.
Known for his amazing comic timing, Shreyas has been a part of various iconic films and rightly responsible for tickling the audience’s funny bone.
Kirron Kher as Bela Makhija
Kirron Kher’s role in Om Shanti Om as Bela Makhija is one of the most loved performances of her career. The actress was seen essaying the role of Om Makhija’s mother and was as melodramatic as she could ever be. Every time she comes on screen, she leaves a smile on the audience’s face with her amusing dialogue.
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Kher continues to work in films and also appears on television as a reality show judge.
Yuvika Chaudhary as Dolly
The pretty Yuvika Chaudhary relatively had lesser screen presence; nevertheless, she managed to captivate the audience with her on-screen charm. Guess it was just a start for her, rising in her career, Yuvika has been a part of various reality shows, music videos, and movies. Apart from that, she has a great social media presence with a great fan following.
Bindu as Kamini
Veteran actress Bindu was seen in the role of Kamini, the mother of Dolly (Yuvika Chaudhary). As gregarious Bindu is seen usually in her performances, this was not any different. In a long illustrious career, she has worked in many films. The legendary actress has been away from light-camera action for quite some time.
Javed Sheikh as Rajesh Kapoor
Pakistani actor Javed Sheikh was seen in the role of Rajesh Kapoor, the father of Om Kapoor. He essayed the role of a famous actor. Being a part of various Pakistani and Indian films, the veteran actor was last seen in Bollywood’s 2016 release, Happy Bhag Jayegi.
What is the one thing that you love about the film Om Shanti Om? Do share with us in the comments section below!
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8 Of The Worst 'Saying The Movie Title In The Movie' Moments, And 8 That Give Me Chills
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[
"Jeremy Hayes / BuzzFeed"
] |
2024-05-18T12:00:27+00:00
|
"So that's it, huh? We're some kind of SUICIDE SQUAD?"
|
en
|
https://s.yimg.com/rz/l/favicon.ico
|
Yahoo News
|
https://www.huffpost.com/entry/saying-movie-title-moments_n_664786dae4b00e1a0a6c042f
|
Fox
Am I the only person who gives a standing ovation when a movie character says the film's title?
Warner Bros.
HYPE: "The Dark Knight"
The ending of The Dark Knight shows Batman on the run from the police, with Gary Oldman (Commissioner Gordon) talking about how Batman is not the hero Gotham needs.
It's still one of the best movie endings I have ever seen in theaters, and the perfect use of saving the title for the film's final shot.
Warner Bros.
DUD: "Suicide Squad"
Will Smith (Deadshot) delivered one of the most on-the-nose "saying the title of the movie in the movie" moments ever in Suicide Squad.
Like many entries on this list, it's only a "dud" moment if you take it out of context. Still, the movie itself is very goofy and ridiculous, so it's a hilarious way to incorporate the title into the dialogue.
Focus Features
HYPE: "Brokeback Mountain"
Jack and Ennis arguing on a mountainside about what "could have been" between them might be the most compelling scene in the film. Jake Gyllenhaal (Jack) delivers the movie title line with all the emotions, and it makes for a memorable quote that is overshadowed by the more famous "I wish I knew how to quit you" moment.
Warner Bros.
DUD: "The Departed"
As a Massachusetts lad myself, maybe I am a little biased about the ridiculousness of this "saying the title" moment.
Where do I begin? The shot zooms in on Matt Damon's face for him to deliver the title of the movie in a Boston accent. It's so silly, while also very much Martin Scorsese's style. Something about it just doesn't work for me, and almost feels forced.
20th Century Fox
HYPE: "The Princess Bride"
A sentimental favorite for me. The way they simply include the title by having the grandpa reading the book makes this the most heartwarming entry...especially once you fall in love with this film and watch it again.
Miramax Films
DUD: "The Aviator"
Maybe the most controversial entry on the list. Out of context, this is one of the goofier entries. In context, it perfectly fits the character and makes sense once you watch the movie.
I blame the terrifying realism of the plane crash scene for this being placed in the "dud" section.
Universal Pictures
HYPE: "Back to the Future"
This entry is the perfect amount of campiness and hype.
The way the scene builds, and both characters realize they have a shot to pull off an impossible mission, makes this line drop flawlessly executed. They say the movie title in other moments throughout this series, but none comes close to this impeccably scripted moment.
Miramax Films
DUD: "Kill Bill: Vol. 2"
It works, but it doesn't stick with me like the others, since this is Vol. II.
I'd make this one my top pick if the Bride had looked into the camera and said, "I'm going to kill Bill...Volume 2." (lol)
Universal Pictures
HYPE: "Jurassic Park"
John Hammond looks out at all the dinosaurs moving in a herd and delivers this iconic line. It is the perfect launching point for our characters who find themselves tossed into a new world full of genetically bred monstrosities.
This line might be the best "movie title within a movie" quote.
Miramax Films
DUD: "Gone Baby Gone"
While the scene is well acted and intense, the line is pretty silly. I'd argue that I dislike the book version even more, but sticking to the film, it just feels a little too on the nose for a moment that is supposed to be intense.
Universal Pictures
HYPE: "The Breakfast Club"
Closing your movie with the title of the movie. *Chef's kiss*
The entire essay works so wonderfully that there was no better way to end this film than with those final words.
DreamWorks Pictures
DUD: "Gladiator"
I like Gladiator, and this scene has great moments, but the quote itself is a little bit of a dud to me. It's supposed to be a defiant line destroyed 20 seconds later when Maximus reveals his identity. Again, the speech is some classic revenge-movie stuff, but this quote gets lost in the shuffle.
New Line Cinema
HYPE: "Lord of the Rings: The Fellowship of the Ring"
This usage of the movie title is another great launching point for audiences. We're introduced to all these characters and see them unite for a quest. It doesn't get much more high fantasy than this scene.
Also, Hugo Weaving's delivery for every line is tremendous (not just in this movie specifically, but during his acting career in general).
Paramount Pictures
DUD: "Face/Off"
I could make a list titled, 101 Things Wrong With Face/Off That Make Things So Right. It's one of the top bad movies out there, and film experts should analyze it forever.
Warner Bros. Pictures
HYPE: "Full Metal Jacket"
This might be the most intense movie-name drop on this list.
From start to finish, this scene is uncomfortable to watch, and the use of the movie title is superb. Not for the faint of heart, but a memorable use of saying the movie within the movie.
Orion Pictures
DUD: "RoboCop 2"
The movie managed to say the title while including the sequel number. What more do I need to say?
A dud on this list, but A-tier in my heart.
New Line Cinema
There are thousands of examples of "movie title within the movie" moments, so please comment with your favorites below!
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2279
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dbpedia
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https://proudcatholicsworldwide.wordpress.com/tag/celebration/
|
en
|
celebration – PROUD CATHOLICS MOVEMENT WORLDWIDE
|
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2020-05-11T02:57:19+00:00
|
Posts about celebration written by Success Inspirers' World
|
en
|
https://s1.wp.com/i/favicon.ico
|
PROUD CATHOLICS MOVEMENT WORLDWIDE
|
https://proudcatholicsworldwide.wordpress.com/tag/celebration/
|
Worldwide Proud Catholics Forum is one year old.
To celebrate this first anniversary, one of us contacted the founder of the forum and asked him to share his feeling with us:
I feel overjoyed and thankful to God. My gratitude to God is overflowing. To Him be all the Glory.
Who are Proud Catholics?
Proud Catholics are Catholics who are proud to be Catholics. We love the Catholic Faith and are happy and proud to be Catholics. We are proud to celebrate our Catholic Faith. We feel blessed to be Catholic and say it loudly.
Your forum is one year old, have you met your expectations?
We are one year old. We created this forum on the 16th of April, 2019. That makes it exactly one year old today. We have more than met our expectations. What we have today as Proud Catholics Forum is far beyond what we expected. God’s plan for Proud Catholics Forum is far bigger than ours.
Tell us what actually prompted you to create this forum.
We were promoted by our desire to see Catholics living the Catholic Faith with courage, joy and confidence; being bold and proud of their faith; not allowing anyone especially people from nowhere to intimidate them just because they can make a loud noise.
Have there been cases of such intimidation?
Many. They are common; and we allow it to be done. You attend social occasions and see Catholics shying away from identifying themselves as Catholics. They fear to pray when they are called up to pray. They will prefer to let people from mushroom churches pray; which is like saying “Hey! You are better than us;” which is not true.
Truly, I have noticed that. Catholics are shy to make the sign of the Cross in public.
You are right. Some Catholics fear to be seen by non Catholics making the sign of the cross in public. That is a pity because the sign of the Cross is what we call in Catholic Church jargon, the Trinitarian prayer; and it is a powerful prayer. It is necessary to put an end to this reluctance on the part of some Catholics to pray the Trinitarian prayer in public because they don’t want the others to see them as Catholics. You should be proud to be Catholic. Real Catholics start and end their prayers confidently with the Trinitarian prayer regardless of where they find themselves and who they find themselves with.
How has this forum helped or how is it helping?
Every Catholic needs one thing to be a solid Catholic That is sound knowledge of the Catholic Faith. Knowledge is power. When you master a subject you can talk boldly and confidently anywhere about it. We want us Catholics to grow solid in our knowledge of the Catholic Faith; to know the real story of the Catholic Faith.
We want the forum to provide empowerment to us Catholics in our faith, to make us master the Catholic Faith because we know that any Catholic who knows the Catholic Faith well will be proud of it and will profess it boldly and confidently.
Are you saying that the forum is s sort of school not merely a chat group?
The forum is a school. It is far from being a simple chat group. It was conceived to be an ongoing virtual formation institute for Catholics.
It is a forum through which Catholics encourage, inspire and motivate one another to enjoy their faith journey; to journey boldly and confidently in their Faith.
As we journey together as a family of committed, determined and proud Catholics, we are a source of support to one another.
By rubbing ourselves with other committed and devoted Catholic Christians we draw inspiration, motivation, and encouragement from them to grow in our faith.
What is your evaluation of your success so far?
With all honesty, God is doing wonders for us. All of us in the forum have grown in our faith. We feel more confident than ever before. We are also professing more boldly and confidently. And we are just at the start.
You can see from the fast and huge growth in numbers that our success is more than our wildest expectations. We count more than five thousand members spread out in about 20 WhatsApp and Telegram fora. Many of us now confidently make the sign of the cross in public and pray in public boldly. We are proud of our Catholic practices and liturgy and traditional prayers. We are proud of everything Catholic.
I see that Proud Catholics Forum has given birth to other platforms. Is that correct?
You are right. Proud Catholics Forum has given birth to a Proud Catholics’ blog on WordPress and a proud Catholics YouTube Channel and Proud Catholics Forum on Telegram.
But many people are still leaving the Catholic Church. We hear Catholic Churches in Europe in particular are empty as people have moved to new churches.
You are correct; and it happens because of lack of knowledge of what the Catholic Faith is. As I said earlier, people don’t know the real story of the Catholic Faith. We will make Catholics all over the world know the real story of the Catholic Faith. Catholics need to know that we are the Church that Christ himself founded. That the Catholic Church is a treasure, a gift from God to humanity. That
journeying with the Catholic Church gives one an opportunity for an excellent life and sainthood.
From every indication, your success this last one year has been resounding.
What accounts for such amazing success?
It is not our doing. It is God’s doing. He has given us the spirit of love for the Catholic Faith; the spirit of togetherness, commitment and dedication. You know when you are doing anything good for God, he helps you succeed. We are all people who love our Catholic Faith and enjoy sharing together, learning from and through one another. If you follow our interactions, you will see we enjoy journeying together as children on board the same plane which is the Catholic Church.
Who can be a member of Proud Catholics Forum?
The forum is open to all Catholics who love the Catholic Church, who are Proud of the Catholic Faith, and who wish to journey with other catholics.
Through the forum, how do you grow?
Our formation is through sharing our knowledge of the faith, sharing how we are living the faith, and listening to competent persons talk. Eventually, we will become more solid and more organized, and will be having online lectures, talks, conferences, workshops, seminars etc to build our knowledge of the faith and consolidate our belief.
We are used to boring WhatsApp groups with so much junk forwarded message, lies and political propaganda. How is yours different?
We are trying to be an example of what a WhatsApp group should be. We are focused. We have an editorial policy that must be respected by all. There are many Admins who follow up to see that the editorial policy is respected. Political propaganda is completely excluded. Our focus is the Catholic Faith, it’s growth and our growth.
This sounds so lofty. Are you sure it is as beautiful as you portray it?
It has not been easy. At the start we had it hard. Some people were bent on flouting the rules and making it an everything-goes forum, especially to promote their political agenda. We did not allow it. Today, many of us are fully conscious of what we should publish or forward. We respect the rules. Some members still try from time to time to go the wrong way especially when they are new but they are quickly called to order.
What keeps you going? What is your motivation?
We love the Catholic Church. Everybody in the forum is a committed Catholic. We love what we are doing, what we are gaining, and what our contribution is doing and especially will do for the Church. We are convinced that we are regenerating a new zeal for the Catholic Faith. We are regenerating enthusiasm, making people’s love for the Catholic Faith grow. We hope this will stop people leaving the Catholic church. On the contrary it should bring more people into the Catholic church. It should bring back those who left for the wilderness.
How qualified are you for this kind of work? It is quite a huge dream.
When you are in God’s vineyard, don’t be looking at qualification. What is important is to be willing. Mary had no degrees. Joseph had no degrees. Paul, Peter and the other Apostles had no degrees.
God does not call the qualified. He qualifies those he calls. We are confident God will continue to equip us to do this work.
How far do you intend to go with this? I fear it may soon die as fast as it started.
It’s God’s thing. It is not ours. We do our best and God does the rest. Anybody with foresight can see that this is not a project that will die. It will continue as long as the church lives; and the church is there for ever. There will always be proud Catholics who will want to grow in their faith and who would like to proudly and confidently share their faith; pray confidently at any time, and not shy away from the Trinitarian prayer when they meet other Christians.
How do you see Proud Catholics after you?
I see it flourishing. I see it doing better after me. Each forum has admins and there is a Board of Directors. There is every reason to hope for the best tomorrow.
Are you located in a particular Parish or Diocese?
We are not. We are a virtual forum. We operate online.
What else do you do apart from sharing your knowledge of the faith?
Since we also like to be well informed about happenings and developments in the church both locally and universally, we share news from our SCCs, Mission Stations, Parishes, Dioceses and in the universal Church.
What role do you play in the Church in your Parishes and dioceses?
We are a strong support to the Church in our Parishes and Dioceses, starting at the SCC level through the Mission Station, Parish and Diocese. We champion SCC attendance, Gospel sharing, Commission work, raising funds for Church work, teaching doctrine, participation in Church activities. But do not think that we are perfect. We are not; but we keep moving. It is not where we are that matters. It is where we are going.
One thing that distinguishes us is that we encourage our members to play their part in the Church with joy, not grumbling or complaining, or criticising. If we want to correct someone, be the person a Laity, a religious or priest, we do so with love and respect. We want to fight against gossiping in Church, tearing down others. We want to encourage living our Catholic Christian lives as we know Christ wants us to live.
Is it exclusively for the Laity?
It is for all: Laity, Priests, consecrated persons, Bishops and why can we not some day have the Holy Father as one of us? You can be sure he is very proud to be a Catholic. It is open to all Catholics. Right now we have Bishops, and priests with us. Other Bishops, priests and religious will join us. There’s no doubt about that. All Catholics who love the Catholic Church, are proud of the Catholic Church, want to deepen their love and knowledge of the Catholic Faith; Catholics who want to gain more boldness and self confidence in professing their faith and anyone who can help us to be proud Catholics. bold and confident Catholics is welcome on board.
Who is your Patron Saint?
We have three Patron Saints: Mother Mary, Mother of our Lord and the Church; St Joseph, father of our Lord and Patron of the Universal Church, and St. Paul, the great evangelist and our model of courage, boldness and confidence in proclaiming the Faith.
What is your last word?
On behalf of the Proud Catholics family worldwide, I heartily thank God for this gift to us. It is a wonderful gift He has blessed us with. We all long to grow stronger every day in our faith and get more blessings from Him. We thank him for giving us this forum to journey together, to help and encourage one another in the Catholic Faith.
We will intensify our effort to seek first the kingdom of God, and for sure, every other thing will follow. I pray all those who are already in this forum and those to come, (and I know millions will come) not to look at the calabash that God has used to carry the fresh water He is giving them to quench their thirst but at the fresh water itself.
May Mother Mary, star of evangelization, st. Joseph, man of honour and Patron of the Universal Church, and St. Paul, the great evangelist intercede for us to be exactly what God wants us to be; to do exactly what God wants us to do during our span of life.
ST. JOHN THE BAPTIST’S PARISH, FONCHA STREET – BAMENDA
FRIDAY, 26 APRIL 2019
T
The following homily was delivered in St. John The Baptist Church Foncha Street Nkwen, Archdiocese of Bamenda, during the Ruby Jubilee celebration of Rev. Fr. John Bintum’s Priestly ordination. The preacher was the eminent Rev. Father Zephyrinus Yem Mbuh.
My dear brothers and sisters in Christ,
We gather here at Saint John the Baptist Church, Foncha Street, in union with
Father John Bintum to celebrate the 40 Anniversary of his Priestly Ordination or
Ruby Jubilee, as the 40th Anniversary is also called. On this occasion, it would have
been fitting to take the Prayers and Readings of Mass for Giving Thanks to God
for the many blessings he has bestowed on Father John and on all others, whose
spiritual needs he may have attended to for the past 40 years. However, in union
with the Roman Catholic Church, today we take the Prayers and Readings of Friday
within the Octave of Easter, since Liturgical Law asks us to do so. In the Order for
the Celebration of Mass and the Liturgy of the Hours for the Liturgical Year 2018-
2019, we would see that no other celebrations are permitted on the eight days
following Easter Sunday, except funeral Masses. However, given the importance
of the occasion that has brought us here today, we have chosen a second reading
from the Readings provided in the Lectionary for Mass for Giving Thanks to God.
We may have noticed that all the readings of this Mass are taken from the New
Testament. It is no error. As far back as Saint Cyril of Jerusalem (315-386),
the practice of not reading the Old Testament at Mass during the Easter Season
was already in place. On the weekdays of Easter, in fact, the Book of the Acts
of the Apostles is read in a continuous way, till the end of the Easter Season.
On Sundays of Easter, the second readings are respectively taken from the First
Letter of Saint Peter in Year A, the First Letter of Saint John in Year B, and
the Book of Revelation in Year C. The Gospel readings are for the most part
from the Gospel according to John. The logic of this arrangement is based on
the practice of looking forward from the Resurrection, after looking back on
our salvation history during the Easter Vigil. All of this helps to focus our
attention on the celebration of the Resurrection and to keep us looking forward
from the Resurrection Event to our present day.
As earlier mentioned, we have come here today as family and friends of Father
John Bintum, in order that together with him we may celebrate his Ruby Jubilee.
It may be important for us to look briefly at the word jubilee. To look at the origin
and meaning of the word jubilee, we cannot avoid going back to the Book of
Leviticus, even if it is the Old Testament and we are here at a Eucharistic
Celebration during Easter, a context in which the Old Testament is not officially
read. In the Book of Leviticus 25:8-13, we read:
“You will count seven weeks of years – seven times seven years, that is to say
a period of seven weeks of years, forty-nine years. And on the tenth day of
the seventh month you will sound the trumpet; on the Day of Expiation you
will sound the trumpet throughout the land. You will declare this fiftieth year
to be sacred and proclaim the liberation of all the country’s inhabitants. You
will keep this as a jubilee: each of you will return to his ancestral property,
each to his own clan. This fiftieth year will be a jubilee year for you; in it you
will not sow, you will not harvest the grain that has come up on its own or in
it gather grapes from your untrimmed vine. The jubilee will be a holy thing
2
for you; during it you will eat whatever the fields produce. In this year of
jubilee, each of you will return to his ancestral property.”
1
From this text it is clear that for the Israelites the fiftieth year was significant and
special. God himself decreed that the Israelites were to observe the fiftieth year as
a year of jubilee, a sacred year. The significance of the fiftieth year did not end with
the Israelites. It has come down to our own times and we call it ‘golden jubilee’.
However, the question remains: What is a jubilee?
The origin of the word jubilee is not very certain. However, some scholars have
suggested that it derives from the Hebrew jobel, which literally means the horn of
a ram. From the horn of a ram, which the Israelites used to declare the year of
jubilee, a certain idea of rejoicing developed. Whether we look at the Hebrew jobel
or at the Greek iobelaios or iobelos or at the Latin jubilo, jubilatio and jubilaeum,
which most European languages have adopted, we need to realise that the idea of
joy runs through all of these concepts.
2
For the Israelites, the Year of Jubilee was in any case pre-eminently a year of joy, a
year of remission or universal pardon. Remember the text of Leviticus 25:10 that
says: “You will declare this fiftieth year to be sacred and proclaim the liberation of
all the country’s inhabitants“. How would people be free if their debts are not
cancelled and their sins forgiven? Every seventh year, like every seventh day, was
always seen to be holy and set aside for rest, call it a sabbatical year; but the year
which followed seven complete cycles was to be kept as a sabbatical year of special
solemnity. In the year of jubilee every household recovered its absent members,
Leviticus 25:8-13 [The New Jerusalem Bible. Pocket Edition]
1 2
Cf. CATHOLIC ENCYCLOPEDIA: “Holy Year of Jubilee” at http://www.newadvent.org/cathen/08531c.htm
3
the land returned to its former owners, the Hebrew slaves were set free, and debts
remitted.
3
The Christian Jubilee has taken up the content of the Hebrew Jubilee and made it
Christian. Pope Boniface VIII instituted the first Christian Jubilee for the entire
Roman Catholic world in the year 1300. However, the idea of solemnizing a fiftieth
anniversary was already familiar to medieval writers, through their knowledge of
the Bible.
4
We have come to know jubilee as the twenty-fifth anniversary (also known as silver
jubilee), fortieth anniversary (also known as ruby jubilee), fiftieth anniversary (also
known as golden jubilee), sixtieth or seventy-fifth anniversary (also known as
diamond jubilee). In the Roman Catholic Church, a jubilee is simply an appointed
year or other period in which a plenary indulgence is granted upon repentance and
the performance of certain religious acts. This is ordinarily celebrated every 25
years, for instance, the fiftieth anniversary of the conclusion of the Second Vatican
Council. This is an ordinary jubilee. It could also be a period of time declared by
the Holy Father as a time of rejoicing, when a plenary indulgence is granted upon
repentance and the performance of certain religious acts, for instance, the Year of
Priests. This is an extraordinary jubilee.
Our concern today is the 40 Anniversary or Ruby Jubilee of Rev. Father John
th
Bintum. The first thing that comes to mind when someone thinks of celebrating
his or her anniversary is gratitude. Today, in union with Father John, we thank
God for the blessings he has bestowed on him thus far. From his mother’s womb,
Cf. CATHOLIC ENCYCLOPEDIA: Ibid.
3 4
Cf. CATHOLIC ENCYCLOPEDIA: Ibid.
4
God chose him and consecrated him to be a prophet (cf. Jeremiah 1:5). I am sure
Father John is thanking God today for his parents, who are both of blessed
memory, and asking God to grant them eternal rest in his kingdom. He is thanking
God for his teachers in primary school, in Saint Augustine’s College Nso, in Bishop
Rogan College Soppo – Buea, and for his formators in Saint Thomas Aquinas’
Major Seminary Bambui. He is thanking God for Father Paul Verdzekov,
Archbishop Emeritus of Bamenda, who focussed on the strengths and prospects
of the young John Bintum and decided to ordain him as a Priest of the Roman
Catholic Church for the then Diocese of Bamenda on Thursday, 19 April 1979.
th
Father John Bintum happens to be among the first batch of Priests trained in Saint
Thomas Aquinas’ Major Seminary Bambui, with the Very Rev. Father Christian
Wiyghan Tumi as their pioneer Rector. It is worth noting that in 1978 the Very
Rev. Father Christian Wiyghan Tumi was appointed Bishop of Yagoua and in
1988 he was created first and lone Cardinal of Cameroon. Of the nine candidates,
who became Priests from the pioneer batch of Bambui, Father John Bintum was
ordained along with Father Joseph Akem, Father William Tardze, Father Anthony
Viban, Father Patrick Adeso, and Father Joseph Veranso for the then Diocese of
Bamenda. In 1982, when the Diocese of Kumbo was erected Father Patrick Adeso
and Father Joseph Veranso chose the new Diocese of Kumbo. Father Edward
Ngalame and Father Moses Tazoh were ordained for the Diocese of Buea and
Father Gerard Toumagni was ordained for the then Diocese of Garoua. This first
batch of Priests from Bambui celebrates 40 years in the Priesthood in the absence
of Father Patrick Adeso, Father Joseph Veranso and Father Gerard Toumagni,
who have been called to eternity at different times. I am sure that today Father
John is also praying for their eternal repose.
5
Father John thanks God today for his family and friends, people who have
journeyed with him for the past 69 years of his life on earth. His call to the
Priesthood exposed him to all kinds of people in the Archdiocese of Bamenda
and beyond. Some of these people have been a source of great encouragement to
him. I am not going to attempt any listing of such persons, for fear I leave out those
who deserve to be mentioned. However, I wish to draw Father John’s attention to
those who made life very difficult for him, right from the early years of his priestly
ministry to this day. You may have felt bad about them, as you should humanly
feel; you may have felt hated, discriminated against and sought different ways to
defend yourself; you may have felt discouraged and asked, ‘Why me?’. I guess
most of such persons may not have been aware of what they were effectively doing
to you. For them you can and should pray the prayer of Jesus on the cross: “Father,
forgive them, for they know not what they do.” (Luke 23:34). Those of them who
were aware may have had the intention to make life impossible for you, but
ironically they contributed to strengthen you, to make you develop the kind of
resilience that would keep you afloat on the troubled waters they created for you,
to make you a more holistic person.
A Priest does not bear grudges! In fact, he is called to annul grudges. It is in the
very essence of his ministry to reconcile conflicting parties. Father John, I hereby
invite you to look back at the past 40 years and why not at your entire lifetime,
identify those persons who may have hurt you most. After having identified them
and the impact of their hurt, then embrace the challenge to forgive them from your
heart. It is only after you have forgiven them that you will be better placed to ask
them for forgiveness, for being a no-nonsense person as you have always been,
there is no doubt that you would have sometimes intentionally stepped on others’
toes. Remember the conclusion to the parable of the unforgiving servant:
6
“‘You wicked servant! I forgave all your debt because you begged me.
Shouldn’t you have had mercy on your fellow servant, just as I had on
you?’ In anger his master turned him over to the jailers to be tortured,
until he should repay all that he owed. That is how My Heavenly Father
will treat each of you unless you forgive your brother from your heart.”
(Matthew 18:32-35)
A Priest is fondly called Father. Somebody has jokingly observed that the best way
for son to punish his father is to become a Priest, so his father can call him Father.
There is no punishment in calling a Priest ‘Father’. Rather, the Priest should see
in the title of ‘Father’ an invitation to realise that as Father, he assumes
responsibility for the community put under his pastoral care; he assures the unity
and smooth functioning of that community; he promotes a true spirit of love and
family in the community; and he allows himself to be groomed into a real father.
A father worthy of the name has the humility to apologise and to ask for
forgiveness. A real father is always willing to forgive and be forgiven. A real father
is at the service of his family. The Priest, too, is called to serve after the example
of Jesus himself, who came not to be served but to serve and to give his life as a
ransom for many (cf. Matthew 20:28).
Father John, 40 years down the line, you have worked really hard to minister to
others in season and out of season. Imagine the entire territory from Nkoine to
Bum, which you handled alone in the early 1980s as the young and vibrant Parish
Priest of Saint Jude’s Parish Fundong. Imagine all other territories and institutions
in which you have worked till date. Very often, some of us Priests think we are
great when we are everywhere, every time, attending to everybody else. We are so
7
busy working for God that we tend to forget the same God who has called us and
assigned us to work for him. There is a story told of the donkey on which Jesus
rode during his triumphant entry into Jerusalem. The story goes thus:
“It was the morning after the great event, and the little donkey was still full of itself
for all the songs, praises, dance, jubilation, and people spreading palm branches
and even their garments on the road for it to walk on. As the sun rose and the day
grew warmer, the donkey decided to take a walk into the village and meet the
people. It simply wanted to relive the glory of the previous day’s event.
The donkey met the first group of people at the village well. As the donkey strutted
towards them, the people simply ignored it and went on filling their pots and jars
with water. The donkey cleared its throat (M-mm-m!) to draw attention, but no one
paid attention to it. It stamped its hoofs impatiently, but no one looked up. It
thought to itself: ‘These fellows do not seem to know who they are dealing with
here’. It stamped its hoofs again, this time rather angrily, and broke a pot. One
well-built fellow gave it a sharp slap on the back and said, ‘Get out of here, you
dirty beast!’
The donkey ran off, thinking to itself, ‘These people must be so ignorant. Let me
get to the market square’. Even there, everyone was about their business and no
one paid the donkey the least attention. This made the donkey really mad and it
shouted: ‘Hey fellows, where are the palm branches? Spread your garments on the
road! Don’t you see who is coming?’ Some children playing nearby stopped and
started laughing at the donkey that was stomping around as if it had been stung by
bees. They chased it with sticks and stones.
8
The donkey went back to its mother, quite disappointed, and said: ‘Mummy, they
chased me with sticks and stones, they completely ignored me. Yesterday was so
different.They adored me; they spread their clothes for me to walk on. What is
wrong with these people?’ Its mother said: ‘There is nothing wrong with the
people, son; but there is everything wrong with you. Yesterday, they were not
adoring you; they were not singing, dancing, and spreading their garments and
palm branches for you. They did it for Jesus. Look, son, without Him, you are
nothing; without Him you can do nothing.’”
A Priest is like the donkey, in the story above, that must always carry Jesus in order
to be effective. Without Jesus a Priest is nothing; without Jesus a Priest can do
nothing. This is beautifully put in the Gospel according to John, when Jesus says:
“Iam the vine; you are the branches. If you remain in me and I in you, you will
bear much fruit; apart from me you can do nothing.” (John 15:5).
On the occasion of the ordination of four diocesan Priests in the Cathedral Basilica
of the Immaculate Conception in Northern Colorado on 17
May 2014,
th
Archbishop Samuel Joseph Aquila of Denver said something, which I would like
to borrow on the occasion of the Ruby Jubilee of Father John Bintum. He said:
Every Priest or Bishop knows the truth: that it is God who has chosen
him. For he knows his own weakness, he knows his own sinfulness, and
yet, just as Jesus spoke to each of the Twelve the words, ‘Come, follow
me,’ so too does he speak to every Priest or Bishop. And, in responding
to that call, the Priest or Bishop must do so with a total gift of self. As
Jesus tells us, if you wish to be my disciple, you must leave everything:
mother, father, brother, sister, home, etc. and follow me. Jesus must be
9
the first and best friend of the Priest or Bishop. This is true for every
disciple of Jesus. The Priest makes himself a total self-gift to Christ and
to his Church. Jesus himself has laid down his life for you and for every
human being. He has made of himself a total self-gift and calls you to
imitate that. Not only do you leave home and family to serve Christ and
his Church and to exercise pastoral charity as Christ himself did, you also
embrace the gift of celibacy for the sake of the Kingdom. You imitate
Jesus Christ in doing that. You say, ‘he is the first priority,’ as is your
ministry. It is only with deep prayer that you can enter into that gift.
Hopefully, over the years of your formation, you have encountered Jesus,
you have received him as your friend and you have learned to love as he
loves. Jesus reminds us that we are first loved by him, ‘as the Father loves
me, so I also love you. Remain in my love’ (John 15:9). He then reminds
us: ‘if you keep my commandments, you will remain in my love, just as I
have kept my Father’s commandments and remain in his love’ (John
15:10).
5
Today, we celebrate Father John’s Ruby Jubilee in the context of the Easter Octave,
that is, the period of 8 days following Easter Sunday. The readings assigned to this
Fifth Day of the Octave focus directly on the Resurrection of Jesus. Had the
Resurrection of Jesus taken place in this our android age, social media would have
been flooded with so many ‘happening now’ videos that many phones would
simply have run out of storage in a few hours. It happened in such a way that even
science could not record its details. However, we learn something of the empty
tomb and the first appearances of the Risen Lord from the women, who out of
Cf. https://archden.org/archbishops_writing/homily-priesthood-ordination-mass-may-17-2014/#.XMCxevZFzIU
5
10
their usual love and concern for Jesus go to the tomb early in the morning to anoint
his body. It is such a wonderful thing that the love of the women for Jesus leads
them to be the first witnesses of the Resurrection of Jesus. It comes across as a
reward given to the women by Jesus for their love and concern for him. This is
something that women can and should be proud of. They are bearers of the
wonderful news of the Resurrection of Jesus.
It is thanks to the women that the chicken-hearted men, whom Jesus had chosen
to be his Apostles, who had not only disowned Jesus but had also abandoned him
to his fate on the cross, are able to come out of their hiding in an attempt to verify
the unbelievable story of the women. It is said that seeing is believing. When the
men see the scene of the empty tomb and encounter the Risen Lord, they believe
in the Resurrection so much so that from chicken-hearted men they become bold
and fearless preachers of the doctrine of the Resurrection.
In the first reading of today, the Apostles face the rulers and elders of the people
without fear. Peter, filled with the Holy Spirit, takes up his role as first among
equals and tells the rulers and elders of the people that they have failed in their
mission. They had killed Jesus with the hope of silencing him and his followers.
Unfortunately for them, God has raised him to life and miracles are being worked
by his followers in his name, contrary to their expectation. Remember that in the
Gospel passage of Easter Monday, taken from the Gospel according to Matthew
28:8-15, we are told of a meeting between the guards who were kept to watch the
tomb of Jesus on the one hand and the chief priests and the elders of the people
on the other hand; a meeting whose conclusion is a resolution on the official
version of the story of the Resurrection of Jesus. After having given the guards a
good amount of money, they were instructed as follows:
11
“This is what you must say, ‘His disciples came during the night and stole
him away while we were asleep’. And should the governor come to hear
of this, we undertake to put things right with him ourselves and to see
that you do not get into trouble’.” (Matthew 28:13-14)
The chief priests and the elders of the people are not the only ones to have this
kind of agreement on an official version of a story that completely contradicts
reality. We do that sometimes on a daily basis. By so doing, we choose to bear
false witness instead of bearing witness to the truth as Jesus would want us to do.
At his trial, Jesus said he came into the world to bear witness to the truth. We, who
have opted to be like Christ, by becoming Christians, ought to bear witness to the
truth in the same way Christ did.
From the first reading of today, we learn that the chief priests and the elders of the
people were extremely annoyed because Peter and John were teaching the people
the doctrine of the resurrection from the dead by proclaiming the resurrection of
Jesus. We can understand their frustration and anger. Things are working contrary
to their made-up story. How could a dead man whose body has been stolen from
the tomb be causing so much confusion among the people? More so, his disciples,
who were so afraid that they ran away, abandoning him to the shameful death of
the cross, are now so bold to preach the doctrine of the resurrection and convert
thousands of people! When Peter and John are called up to explain their conduct,
Peter does not fear; neither does he hesitate. He tells them clean and clear:
“… I am glad to tell you all, and would indeed be glad to tell the whole
people of Israel, that it was by the name of Jesus Christ the Nazarene, the
12
one you crucified, whom God raised from the dead, by his name and by
no other that this man is able to stand up perfectly healthy, here in your
presence, today. This is the stone rejected by you builders, but which has
proved to be the keystone. For of all the names in the world given to
men, this is the only one by which we can be saved.” (Acts 4:8-12)
The message of Peter to the rulers and elders of the people invites you and me to
draw closer to Jesus, because it is by his name and by no other name that we can
be saved. Union with Jesus necessarily implies union with our brothers and sisters.
We are gathered here as family and friends of Father John Bintum, who hails from
Nkor – Noni. The Noni have a saying: “Kintashi nu mngai”, meaning “Unity is
strength”. There is some essential balm that is made in the United Kingdom but
“For export only!” I have always had the impression that the “Unity is strength”
saying of the Noni is also for export. This is because in every Noni Village, no
matter how small it may be, there are two Fons. Our unity would be strength if it
ceased to be a thing of the lips and became a conviction of the heart of each one
of us. Then, our union with Christ would truly be union with our brothers and
sisters.
Father John, out of love for Jesus and his brothers and sisters, you have chosen to
use the proceeds from your Ruby Jubilee to cater for the internally displaced, who
reside in this parish. This is your own concrete way of making sure that your union
with Christ translates into union with your brothers and sisters. May Jesus, the
Risen Lord, touch the heart of each one of us in this church so that we may
generously and joyfully support you in this great act of charity!
13
May the Lord also keep us and strengthen us so that in the next ten years, we may
come back to celebrate your Golden Jubilee of Priestly Ordination. Ad multos
annos!
Zephyrinus Yem Mbuh, SD,
SENECA-CENC, Yaoundé.
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Bishop Philip invites you to join him at St John’s Cathedral, Portsmouth on Saturday 6th July for a Mass of Thanksgiving at 11 am to mark the 50th anniversary of the link between the Archdiocese of Bamenda and the Diocese of Portsmouth. He will be joined by Archbishop Andrew Nkea of Bamenda and Fr Bernardine Nsom, who will lead a delegation of 13 priests, religious and laity from Bamenda, visas permitting.
Please join us at the Cathedral for what promises to be a joyous Celebration Mass, followed by an exhibition and displays in the Discovery Centre, ending with Evening Prayer & Blessing at 4 pm. We are expecting to be joined by some 100 members of the Cameroonian Community from around the UK! Please come for all or any part of the day.
Prayer for the Golden Jubilee of the Bamenda-Portsmouth Link
Heavenly Father, we thank you for the bond of love and friendship which has existed between the Archdiocese of Bamenda and the Diocese of Portsmouth for fifty years. We are deeply grateful to you for the spiritual and material benefits this union has yielded.
Guided by your Word and filled with your Holy Spirit, may we receive the grace to grow in partnership and understanding as we celebrate as one body, sharing in the one bread of Christ.
Bless those who have made selfless sacrifices to sustain us, especially the priests who have served in our dioceses. May their work be rewarded in the abundance of your grace.
May Mary Immaculate, St Joseph, St Edmund and Blessed Pier Giorgio Frassati, our Patrons, intercede for us. Amen.
Twinned with Bamenda
Bamenda is the capital of North West Province in Cameroon, West Africa.
In 1970 the Bamenda Diocese had been created with Paul Verdzekov appointed as the first bishop. In 1974, Bishop Derek Worlock of Portsmouth and Bishop Paul Verdzekov of Bamenda initiated our diocesan twinning as a practical demonstration of the Pope’s Vatican II document “Gaudium et Spes” (‘Hope & Joy’).
To support this twinning relationship, the Diocese of Portsmouth comprises a team that supports, enables, directs and develops the relationship and ecclesial exchange between the Diocese of Portsmouth and the Archdiocese of Bamenda. This includes promoting prayer for one another, practical and financial support for projects, the organisation of exchange visits, the promotion of the link in our schools and parishes, and the sharing of news and information.
Priests and lay people of Portsmouth are appointed by the bishop to the Portsmouth Bamenda Committee which serves the link on behalf of the Diocese.
Currently, there are six fine priests from Bamenda serving in the parishes across our diocese and over the past 40 years more than £1,000,000 has been raised by Portsmouth parishioners for projects that have been successfully implemented in the areas of Faith, Health, Education and Social Welfare, locally by Ad Hoc committees in the Archdiocese of Bamenda.
Click here to view the recent letter from Bishop Philip Egan of Portsmouth to Archbishop Andrew Nkea of Bamenda.
Socio Political Situation
These are very challenging times, particularly for the people of our sister diocese in Bamenda with the deteriorating socio political situation in Cameroon.
The situation in the Cameroon has complex origins in the relationship between the French and English speaking provinces and in the recent imposition of controls by the political authorities. The situation has led to much violence and atrocities.
The International Crisis Group has stated that “both sides have committed abuses against the population, including burning villages, closing down schools and killing civilians. Violence has claimed around 3,000 lives, displaced half a million people and compelled another 40,000 to flee to Nigeria. It has deprived 700,000 children of schooling in their home areas and left one in three people in the Anglophone regions in need of humanitarian aid”. The Catholic Church has been forthright in condemning the violence on all sides and advocating for peaceful dialogue. We have heard many shocking stories from our friends in Bamenda and Bishop Philip asks for your prayers for peace, reconciliation and a just outcome.
Find out More
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https://newswatchcameroon.com/index.php/2024/07/20/catholic-churchs-inculturation-theory-stirs-up-storm-in-nso/
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en
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Catholic Church’s inculturation theory stirs up storm in Nso! – NewsWatch Cameroon
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https://newswatchcameroon.com/index.php/2024/07/20/catholic-churchs-inculturation-theory-stirs-up-storm-in-nso/
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The inculturation theory of the Roman Catholic Church is conflicting with the traditional culture of the Nso people in the Bui Division of the North West Region. In a sternly worded letter to the Bishop of Kumbo Diocese, Mgr. George Nkuo, the Nso Cultural and Development Association, (NSODA), has warned against what it describes as desecration of their culture by the Catholic Church in name of inculturation.
NSODA is an umbrella association that promotes and protects the tradition and culture of the Nso Kingdom. The association’s letter to the bishop of the Kumbo on June 4 comes after widely circulated videos showed some sacred masquerades of the Nso people displaying in churches of the diocese – what NSODA considers an erosion of their culture.
“We have not been oblivious to the efforts your Diocese has been making to the development of the Nso Kingdom, and the evangelization works that have been shaping our society,” the NOSDA letter signed by its president General, Tadze Adamu Mbiydzela reads in part. It says the people of Nso remain “indebted and sincerely grateful” to the Local Ordinary of the Kumbo Diocese for the abovementioned.
Inculturation wantonly and severely abused
However, NSODA expressed resentment that the very lofty idea of inculturation has been “wantonly and severely abused” by the Catholic Church in the Nso land under the watchful eye of the Bishop.
“The avalanche of those abuses inundated social media with shocking desecration of our culture and tradition,” NSODA states. “A few instances which have caught our attention are moot shows in the Church or Catholic premises of our highly cherished sacred masquerades like the Wanmabuh, the Yee Ngwerong, the Kikum, the Kirang Ke Ngiri etc”.
NSODA further says: “We are totally dismayed that if care is not taken to protect our cultural heritage, which is our identity, then, with the passage of time, our culture will be completely eroded in the guise of inculturation”.
The Nso body polity, NSODA said, “is built from her cultural heritage which, if not seriously protected, shall be lost, and Nso as a kingdom be eroded into an irretrievable abyss.”
The socio-cultural and development association says it behoves them to strongly denounce to the prelate what it terms “these provocative moot displays of our culture on Catholic premises and elsewhere under the guise of inculturation”.
NSODA has “respectfully” called on the bishop to “caution and counsel Catholic Christians or whoever is under your diocese to consequently refrain from those moot displays of our cultures in the name of inculturation.”
NSODA to seek court action if…
The association says they will consider court action to protect what they consider “sacred and sanctity in our culture” should those moot displays continue.
The Kumbo diocese had yet to comment on the NSODA letter at the time of this report and the Spokesperson of National Episcopal Conference of Cameroon did not respond to our request for comments.
The Diocese of Kumbo is made up of two civil administrative units, namely, Bui and Donga Mantung Divisions and is considered one of the densely populated Catholic dioceses in Cameroon.
Even in Nkambe, the headquarters of the Donga Mantung Division, it is common to see sacred masquerades display in the Catholic Church or around church premises. The visit of the Bishop is always characterized by the display of sacred masquerades with even the dreaded Nko’oh literally rubbing shoulders with the prelate.
One of the largest ethnic groups in the country, Nso is known for its rich cultural heritage. Many Cameroonians also consider the Nso land a stronghold of Christianity with the primary religion being Roman Catholicism. The land has also produced some prominent people in the church including the first ever cardinal of Cameroonian origin; the late Cardinal Christian Wiyghan Tumi, Archbishop Paul Verdzekov; the late Archbishop Emeritus of Bamenda and Bishop Immanuel Banlanjo Bushu, Emeritus Bishop of Buea.
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https://www.wikiwand.com/en/Cornelius_Fontem_Esua
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en
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Cornelius Fontem Esua
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Cornelius Fontem Esua is a Cameroonian Prelate of the Roman Catholic Church. He served as Archbishop of the Bamenda Metropolitan See since 2006 and retired in 2020.
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Wikiwand
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https://www.wikiwand.com/en/Cornelius_Fontem_Esua
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21st-century Roman Catholic bishop / From Wikipedia, the free encyclopedia
Dear Wikiwand AI, let's keep it short by simply answering these key questions:
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1
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St Jude's Parish Fundong
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/favicon.ico
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Issuu
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https://issuu.com/mhmcorrespondent/docs/golden_jubiliee_magazine_st_jude_s_parish_fdg_-_co
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(Ireland) - Autumn 2012 - The Mill Hill Missionaries
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Cameroon – Page 17 – Cameroon Concord News
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An Encomium is a Latin word deriving from the Ancient Greek enkomion, meaning “the praise of a person or thing.” Another Latin equivalent is “laudatio”, “a speech in praise of someone or something”. This encomium is dedicated to one of my most cherished and highly esteemed educationist, erudite formator, in the person of Dr Jervis Kebei Kewi on the occasion of his nomination as “Secretary General” of the Cameroon Conference of Bishops. Dr. Jervis Kebei was officially nominated as Secretary General at the end of the 45th Plenary Assembly of the Bishops of Cameroon, which was held from November 3 to November 6, 2020, in Yaoundé, the capital city of Cameroon, the country of great ambition.
Education of Msgr. Dr. Jervis Kebei
From 1981 to 1983, Rev. Dr. Jervis Kebei earned a Bachelor’s degree in Philosophy from the Pontifical Urban University, Rome, Italy. From 1984 – 1987, he earned a Bachelor’s degree in Sacred Theology from the Pontifical Urban University, Rome, Italy. Father Jervis Kebei was ordained a priest by late Bishop Pius Awa in Buea on the 15 April 1987. He is a priest incardinated in the diocese of Buea. He celebrated his 33rd Priestly Anniversary last April 15, 2020.
Four years after his priestly ordination, his Bishop, Bishop Pius Awa sent him for further studies from 1991-1994; Rev Dr Jervis Kebei did his Master’s degree in Theology/Theological Studies at the Salesian Pontifical University, Rome, Italy, where he did a Master’s Programme in YOUTH PASTORAL AND PSYCHOLOGY.
When he returned from further studies in Rome, Italy in 1994, Dr. Jervis Kebei served as the Youth Chaplain of the Diocese of Buea before being appointed as the Rector of Bishop Rogan College in 1998. Rev. Jervis Kebei served as Rector of Bishop Rogan College from 1998 to 2006, a long period of 8 good years of fruitful service to the Diocese of Buea and to the Church. He also served as principal of Sasse College and Buea University Chaplain. With the creation of the Bamenda Catholic University, Msgr. Dr. Jervis Kebei was appointed at the Catholic University (CATUC) Bamenda, as Vice Registrar in charge of Students Affairs, CATUC BAMENDA from March 2010 – July 2016, a period of 6 years and 5 months. Dr. Jervis Kebei has an excellent and highly distinguished track record in Youth Affairs. He holds a Master’s degree in Theology with speciality in Catechetics and Youth Management. In addition, he served as Buea University chaplain before being appointed as Dean of Students’ Affairs in Bamenda Catholic University.
In April 2016, he was appointed as the Assistant Secretary General of the National Episcopal Conference of Cameroon. He served there for 4 years and 8 months before being appointed as General Secretary this month. From 2011 – 2019, He did a Doctorate Degree in Educational Psychology, at the University of Buea, Cameroon, and successfully defended in April, 2019.
Rev. Dr. Jervis Kebei: Appointment as Secretary General of the Cameroon Episcopal Conference
I got to know of the appointment of Dr. Jervis Kebei from one of my cherished classmates, in the person of Mr. Ngoumbah Leonard, who posted a two-page Final Communiqué of the 45th Plenary Assembly of Bishops of Cameroon in our “Bishop Rogan whats app group,” on November 9, 2020, last Monday. While reading through the Communiqué, at the end it noted inter alia: “At the end of their meeting, the Bishops made appointments, replacing those who have reached the end of their mandates: Secretary general: Dr. Jervis KEBEI KEWI; Assistant Secretary General: Fr. Jean ETOUNDI (cumulatively National Chaplain for Prisons)…”. This Communiqué was signed by Bishop Benoit KALA, General Secretary. It should be noted that Mr. Ngoumbah Leonard’s postings have been positively noted and appreciated in our “whats app group.” In addition, he has been an expert to the core in updating our “Bishop Rogan Class Whats app group” with daily updates from all works of life ranging from ecclesiastical News to world general news, including administrative documents and postings worldwide. I must openly appreciate him for this selfless duty to his classmates from this perspective. Continuing from where I ended before Mr. Ngoumbah Leonard positively distracted me, it would be of primordial and capital importance at this interval for me to kindly expound to you what an Episcopal Conference is, so that we may get to understand the magnitude of the appointment of Dr. Jervis Kebei as Secretary General.
What is an Episcopal Conference?
An Episcopal conference, sometimes called a Conference of Bishops, is an official assembly of the bishops of the Catholic Church in a given territory. Episcopal conferences have long existed as informal entities. The first assembly of bishops to meet regularly, with its own legal structure and ecclesial leadership function, was the Swiss Bishops’ Conference, which was founded in 1863. (See Histoire : Les origines de la CES : première expérience au monde d’une conférence épiscopale nationale (in French), Fribourg : Service de presse de la Conférence des évêques suisses).
Eventually, more than forty Episcopal conferences existed before the Second Vatican Council (See McAleese, Mary (2012), Quo Vadis? Collegiality in the Code of Canon Law (Kindle ed.), Blackrock, Ireland: The Columba Press, locations 2463-2466). However, their status was confirmed by the Second Vatican Council and further defined by the illustrious Pope Paul VI’s 1966 motu proprio, Ecclesiae sanctae (See Christus Dominus: Decree Concerning the Pastoral Office of Bishops in the Church, 28 October 1965, §36–38; Ecclesiae sanctae, 6 August 1966; The Limits of the Papacy, p. 97, by Patrick Granfield, Crossroad, New York, 1987.
Furthermore, Episcopal conferences are commonly defined by geographic borders, often national ones, with all the bishops in a given country belonging to the same conference, although they may also include neighboring countries. Certain authority and tasks are assigned to Episcopal conferences, particularly with regard to setting the liturgical norms for the Mass. In addition, Episcopal conferences receive their authority under universal law or particular mandates. In certain circumstances, as defined by the Code of Canon Law, the decisions of an Episcopal conference are subject to approval from the Holy See. Moreover, Individual bishops do not relinquish (renounce) their immediate authority for the governance of their respective dioceses to the conference. (See, John Paul II (May 21, 1998), Apostolos suos; On the Theological and Juridical Nature of Episcopal Conferences, Vatican City: Libreria Editrice Vaticana, §19).
Finally, the operation, authority, and responsibilities of Episcopal conferences are currently governed by the 1983 Code of Canon Law especially canons 447- 459 (See Code of Canon Law, 1983, §447-459; John Paul II (May 21,1998), Apostolos suos; On the Theological and Juridical Nature of Episcopal Conferences, Vatican City: Libreria Editrice Vaticana, §5).
From the above brief illumination of what an Episcopal Conference is, we can now say sin dubbio (without doubt) that our own Rev Dr. Jervis has been nominated to a Verantwortung as the German would say (that is: responsibility), not only of utmost national importance in Cameroon, but also of universal prominence. Whenever there will be the next visit of the Bishops of Cameroon to Rome for the “quinquennial visit ad limina,” more fully “ad limina apostolorum” or simply an “ad limina visit,” which is an obligation of residential diocesan bishops and certain prelates with territorial jurisdiction (such as territorial abbots), of visiting the thresholds of the [tombs of the] Apostles, in Rome. Msgr. Dr. Jervis will coordinate and join the Bishops in the plane to the Holy See to visit the Vatican and to meet the Holy Father, Pope Francis. At this indefatigable interval, I would like to focus my target on my personal relationship with Rev. Dr. Jervis Kebei.
Encounter with Rev Dr. Jervis Kebei: How I was transferred from Sasse College
I met Dr. Jervis for the first time in 1998 when I betook myself with my mum to Bishop Rogan College for interview into the College. Before then, that is between September 1997 to June 1999, I was a student in the celebrated St. Joseph College, Sasse, a College where I had been admitted in 1997 by Msgr. James Toba. I must say that my admission to Sasse College was providential. I will elucidate that in another article entitled: “My Experience in St. Josephs College, Sasse College from 1997 to 1999.” I still remember trekking from Bongo Square to St. Joseph’s College, Sasse College on foot because we found no car going down to St. Josephs College, Sasse. To cut the long story short, while in St. Josephs College, Sasse as a form two student in 1998, I saw Bishop Pius Awa and Msgr. James Toba, having a conversation. It was easy for me to distinguish between a Bishop and a Monsignor. Do you know the difference? A Monsignor does not have the following: 1). a pectoral cross; 2). The zucchetto, in Italian, meaning small gourd, from zucca, meannig pumpkin, which is a small, hemispherical, form-fitting ecclesiastical skullcap worn by Bishops.
Well, Bishop Pius Awa had a Pectoral Cross, and a Skull Cap. I admired both of them from a distance. That was a Sunday. Later, Bishop Awa celebrated Mass with the students of Sasse College. I quite admired the demureness (decorum) and momentousness with which he celebrated Mass. That was in 1998, I was in form two in St. Josephs College, Sasse College. A day later, after evening Mass, as Msgr. Toba was strolling to his home, I ran up to him and disclosed: “Monsi, can I tell you something?” He answered: “Of course, George”. He had known me because I always sat just in front of his seat in the Sasse Chapel. So, I continued: “Monsi, I would like to be a Bishop like that Bishop who celebrated Mass last Sunday: Bishop Pius Awa”. I still remember vividly that Msgr. James Toba laughed aloud. I had never heard him laugh so loud. I was frightened. He then said: “come with me”. So, I went with him into the Sasse father’s house. That was the first time of entering that house. I was totally distracted by the wonderful smell from the kitchen. Msgr. Toba took me to the living room and said: “George, you really want to be a bishop?” I said: “Yes Monsi”. He said: “I will send you to Bishop Rogan College. That is a College for Bishops”. And he smiled. I also smiled with him. Later, at the end of that academic year, Msgr. James Toba transferred me to Bishop Rogan College in 1999 to begin form 3, and it was that year that I came in contact with Msgr. Jervis Kebei for the very first time in Bishop Rogan College. Well, I would say that I did not even know who a Bishop was. However, I did not end up becoming a Bishop, but I ended up mingling and living with most of them in Cameroon, Nigeria, and Italy. As young children, we sometimes have ambition when we do not even know what they are and their responsibilities. I came to realize that it was the worst ambition to have. I was still a young boy of 13. Being a Bishop is not a dream to ever have. It is a vocation to be surprised with by the Holy Father because it is indeed a heavy cross to carry. It was important for me to narrate this anecdote in order for you to understand how I was transferred from St. Josephs College Sasse to Bishop Rogan Minor Seminary, Soppo, Buea, South West Province of Cameroon.
First Physical Encounter with Msgr. Jervis Kebei in 1999
I met Msgr. Jervis for the first and last time in the year 1999. When we arrived Bishop Rogan College, we were asked by the Secretary to have a seat in front of the Rectors office. I could see the picture s of former Rectors of Bishop Rogan College. Then, after some minutes, we were led to Msgr. Dr. Jervis’s office. I still vividly remember that I quite liked Msgr. Dr. Jervis the first time I set my eyes on him for two reasons: 1). He was putting on glasses; 2). He had a bald head. As a child, I had always knelt down every day in prayer to ask God to give me two things: “a bow head and glasses.” This might seem funny but seriously, the very first missionary priest I met in my life was Fr. Katua from France, and he had a bald head and glasses on his face. As a child, he had told me one day on our way to an outstation that those with a bald head and glasses were extremely genius and intelligent people, intellectual to the core. Since then, I have always as a child asked God to give me glasses and a bald head. He gave me only one: “glasses.” I am still waiting for a bald head. Eventually, my first impression when I set my eyes on Msgr. Dr. Jervis was totally optimistic and absolutely admiring. I also enjoyed the Gregorian chant which was playing in his office. The environment looked absolutely solemn, and totally serene, like heaven. He greeted me and my mum and asked us to seat down and the discussion continued. During the conversation, I just smiled and spent all my time admiring “his bore head and the glasses he was putting on.” In fact, I do not even remember what he asked me because my mind and all my attention was fixed on his bald head and the glasses he wore. After the long-awaited interview, I was accepted and admitted into Bishop Rogan College as a form 3 student in 1999.
Msgr. Jervis Kebei appoints me as Assistant Spiritual Prefect in BIROCOL (2000)
The following year that is in the year 2000, in form four Msgr. Dr. Jervis appointed me as the Assistance Spiritual Prefect of Bishop Rogan College. I assisted Rev. Fr. Dr. Benedict Ehinack, who was the Senior Spiritual Prefect, who is presently in the United States of America. With this post, I became a bit closer to Msgr. Dr. Jervis. This was due to the fact that I had to submit weekly reports to him about the spirituality of the Minor Seminarians. In my report to him, I did not fail to write in details and to mention the names of notorious seminarians who constantly came late to the Chapel or those who constantly made noise after the magnum silencium (great silence), or those who constantly made noise in the Chapel. As a Spiritual Prefect in form four, I knew all the noisy students and the quiet and disciplines ones. Magnum Silencium: great silence had to be respected. My duty as a Spiritual Prefect among other things [leading prayers in the Chapel] was to go around the dormitories after every Compline to find out those who did not respect this rule. That is why students in Bishop Rogan adjusted whenever they saw me especially after compline. Suffice it to say that I was awarded the price of the most frowned student in that institution by Msgr. Dr. Jervis Kebei, Rector in 2002. Why was I awarded that price? Why was I always frowning as compare to today when it cannot be understood why I am doing just the opposite, that is, constantly laughing? As a Spiritual Prefect in Birocol, I had to frown almost all the time so that some notorious students would adjust. I still have the price which was given to me: a lovely book.
All those who went through Bishop Rogan College at that time knew me very well. I remember I was given a blow by one Upper Sixth students in 2003 for having written his name and submitted to the Rector as I normally did in my report because this Upper Sixth Student was noted of constantly making noise in the Chapel. This blow almost shattered my glasses. As far as Spirituality was concerned: relationship with God, there was no joke about it. I was stern – strict, and I handled all the culprits accordingly who did not respect the rule of silence in the Chapel and Magnum Silencium.
Msgr. Jervis Kebei appoints me as Spiritual Prefect in BIROCOL in Lower Sixth (2000)
Msgr. Dr. Jervis Kebei appointed me for the second time as Spiritual Prefect of the institution. I guess he was impressed by my duty as an Assistant Spiritual Prefect in form four. So, I continued with my way of administering to the students as far as spirituality was concerned and worked closely with Fr. Basil Sede and later with Fr. Emmanuel Epie. As a Spiritual Prefect in Form four and Lower Sixth, my sight and frown made students to adjust and follow the rules on spirituality accordingly. If students had constantly seen me smiling, they would not have taken me seriously. That is why I frowned most of the times as a student in Birocol, especially in the Chapel.
Msgr. Dr. Jervis Kebei: An Empathetic Administrator
After the G.C.E Ordinary Level results had been published, those who had passed had come to Bishop Rogan for interviews to be admitted to high school. As usual, I travelled to Bishop Rogan from Mbalmayo. When I arrived Bishop Rogan, I was totally elated to see my classmates. After the interview with Msgr. Jervis, I was admitted and accepted for formation in high school in Bishop Rogan on one condition, which I had to pay 120,000 francs as deposit to reserve my place. The money had to be paid in some days, and I knew that I would not be able to pay then. It was August.
I took the letter of admission stating the condition and left for Mbalmayo. I was aware of the financial situation in my family. Normally, my parents gave us our complete school fees only after the Rentre (That is when Schools begin, because they needed that capital to buy books and resell them in our Bookshop, which was the only Bilingual Bookshop in Mbalmayo at the time). I did not want to explicate all these to Msgr. Dr. Jervis. So, I left for Mbalmayo and did not inform my parents about it. I was very sure that Bishop Rogan was my place and that nothing will make the Rector or the administration to give up my place to anyone. I was just confident about myself. One month later, Bishop Rogan resumed and I was there in the evening around 5 pm and behold, I did not find my name in the list of lower sixth students. I had no dormitory.
I went straight to see Msgr. Dr. Jervis in his office to complain that I had not seen my name in the list. He asked me: “You did not pay the deposit which was a condition”. I then expounded to him the reason why I could not have paid the money before August. He looked right into my eyes and asked: “I am sorry George; your place has been taken”. He asked me to wait outside his office and I went outside in mental prayer, knowing fully well that Divine Providence will safe me, and it did save me. Some 15 minutes later, Msgr. Dr. Jerivs called me into his office and asked me if I had the deposit with me. I retorted: “I have brought the complete school fees: That was about 350, 000 Francs”. My parents always preferred to pay the complete fees for all their 8 children during the “Rentre season”, which was the only time we sold many books. I removed the 350, 000 francs and showed him. He asked me to take it to the bursar. The bursar gave me a receipt. Msgr. Dr. Jervis asked me to go to the dormitory which was just opposite the clinic. I remember that it was there that I got to know Prosbert Arrey very well. We spent a year in that dormitory. That was how I began lower sixth in Birocol, in God’s providential hands. From this experience, I came to know Msgr. Dr. Jervis as a human being in toto (totally). As a person who is empathetic, who feels for others. The fact that he made it possible for me to be admitted into lower sixth after I had not paid the deposit was a clear sign that Msgr. Dr Jervis was an empathetic educator and formator to the core.
Msgr. Dr. Jervis Kebei: The Erudite Disciplinarian
Msgr. Dr. Jervis Kebei is an erudite Disciplinarian: a person who believes in or practises firm discipline. I have an anecdote to narrate an incident that happened in 2003, while I was in lower sixth in Bishop Rogan College. One Friday morning, as a lower Sixth student in 2003, and Spiritual Prefect of Bishop Rogan Minor Seminary, seventeen years ago, I decided to brush my teeth in front of St. Kitts Dormitory because the bath room was so full of other students. I did not know that Msgr. Dr. Jervis had seen me brush my teeth outside from a distance. Those his glasses could see quite well from a long distance. After Mass that day, in his usual short conferences after Mass, he came in front of the Altar and began his speech by saying: “Nchumbonga, were are you? Could you stand up where you are?” I immediately urinated in my “celebrated apaga trousers” and my legs were trembling like the legs of a cow in a slaughter house. Then he continued: “What were you doing today in front of St. Kitts Dormitory?” And the entire students turned and looked at me in awe. I was confused. I did not know what to say. What had I done this morning that was wrong or incorrect? I began brainstorming like google. Then he continued: “I saw you brushing your teeth today in front of St. Kitts Dormitory this morning like a village farmer, true or false?” I retorted like a baby in front of spilt milk: “True Father:” He continued: “That should be the very last time that I catch you brushing your teeth in front of the dormitory. Teeth are brushed in the bath room”. And I retorted: “Yes Father.” and the court interrogation ended. I never ever made that mistake again. This is to illustrate how Msgr. Dr. Jervis Kebei inflicted discipline on us his students. He never spared the rod to spoil the child. He took note of almost everything that we did and was always ready to correct us and put in in the right track for the future.
Msgr. Dr. Jervis Kebei: The Illustrious Homilist and notable Orator
Msgr. Dr. Jervis Kebei is an eloquent and highly skilled public speaker, a celebrated orator. In addition, he is an illustrious homilist during Eucharistic celebrations. Msgr. Dr. Jervis Kebei is one of the priests of the Diocese of Buea who preaches well. He is gifted in oratory. He can hold an audience “spellbound” for hours because he knows how to convey his message to whatever audience. “Being spellbound is when your attention is caught by something, and you just can’t look away, almost as if you were bound by a spell”. Msgr. Dr. Jervis Kebei is a good speaker and excellent preacher. I hardly ever saw him preach by reading a piece of paper. His homilies are well prepared, pregnant with Scriptures and they flow from his well-prepared mind. He always has the exact words and story to tell to pass across his message. As a student in Bishop Rogan College, I always wrote down all his homilies in an exercise book because I each word that came out of his mouth was wisdom. In addition, my aunt in Yaounde made the following comment: “Father Jervis is a wonderful preacher. I just can’t miss his Masses. His homilies are very practical and extremely touching”.
Msgr. Dr. Jervis Kebei: A Man with a Great Memory
Msgr. Dr. Jervis Kebei has a great memory. I use to wonder how he remembered the name of almost all the students in Bishop Rogan College. No one could escape if caught out of bounds in Bishop Rogan. Msgr. Dr. Jervis will sought you out by name. In addition, during his homilies in Bishop Rogan College, it was very easy for him to call the students by name if he caught them sleeping while he was delivering the homily. He truly has a great memory, and till date, when he sees his former students, he can call them directly by their name. I had this experience with him last Sunday, October 4th in Yaounde. When I went to the Sacristy after Mass to greet him at the Benedictine Monastery in Mont Febe, when he saw me coming, he said almost immediately: “Nchumbonga, what are you doing in this part of the world?”This shows his great memory.
Msgr. Dr. Jervis Kebei: An Erudite Youth Chaplain
Msgr. Dr. Jervis Kebei is well-known as an erudite Youth Chaplain nationally in Cameroon and internationally. He served in the Diocese of Buea for some years as a Youth Chaplain. In addition, he travelled to the ends of the Diocese of Buea to organize the world day of youth in the Diocese before he was appointed as Rector of Bishop Rogan College. Four years after his priestly ordination, his Bishop, late Bishop Pius Awa sent him for further studies from 1991-1994 in Rome, Italy. Msgr. Jervis Kebei did his Master’s degree in Theology/Theological Studies at the Salesian Pontifical University, Rome, Italy, where he did a Master’s Programme in YOUTH PASTORAL AND PSYCHOLOGY, specifically in Youth Development and Management. This study prepared and equipped him for youth chaplaincy. He serves for many years as Youth Chaplain of the Diocese of Buea and as Youth Chaplain in the University of Buea. No wonder he was later appointed at the Catholic University (CATUC) Bamenda, as Vice Registrar in charge of Students Affairs, before being nominated as Deputy Secretary of the Cameroon Episcopal Conference. From all indications, Msgr. Dr. Jervis supervised the construction of the University of Buea Church in Molyko to cater for the spiritual life of the Students of that University and he worked there tirelessly as a University Chaplain of the University of Buea.
Msgr. Dr. Jervis Kebei: An Erudite Educationist to the Core
Msgr. Dr. Jervis Kebei is a priest – scholar, educationalist. An educationalist is a person who has a special knowledge of the principles and methods of teaching. As a priest, after his ordination, Msgr. Jervis did not stop learning and updating his educational qualifications. He served as an educationalist: rector of Bishop Rogan College, principal of Sasse College and Buea University chaplain. Last year, in April 4, 2019, Msgr. Dr. Jervis defended his doctorate degree Doctorate Degree in Educational Psychology at the University of Buea, Faculty of Education, and Department of Educational psychology. His doctorate topic was titled: “Transition of Emerging Adutls (18-25 years) from Home to University: Implications for Moral Adjustment to University Life in Cameroon, By Jervis Kebei Kewi, (ED106734).” His main supervisor was the Emeritus Professor Therese M.S. Tchombe, and his Co-Supervisor was Dr. Joseph Lah Lo-oh.
Msgr. Dr. Jervis Kebei: Man, of Didactic Conferences
A didactic conference is a conference intended to teach, particularly in having moral instruction as an ulterior motive. Msgr. Dr. Jervis delivered his conferences every Sunday before lunch in Bishop Rogan College. Almost every good student in Bishop Rogan College was always eager to attend his conferences because he always had something fruitful to tell us. His conferences were like a film show in the sense that, whenever it ended, I always felt sad, because they were very totally thought-provoking, absolutely stimulating and incredibly remarkable. During his conferences, Msgr. Dr. Jervis impacted in us a holistic formation. As far back as 1999, in his conferences, Msgr. Dr. Jervis narrated to us his experiences in Europe, from one country to another, the importance of taking our studies seriously if we wanted to know the world. Little did I know that he was preparing us for the international world. During his conferences, he taught us how to brush our teeth, how to take our bath well, how to look clean. He taught us to take our studies seriously. He taught us to take our spiritual life very seriously. He formed us holistically to integrate well into the society. Most of the students who did not follow the directives of Msgr. Dr. Jervis Kebei did not fit in well into the society. This is a message of encouragement to all the students in Birocol to take their holistic formation in Bishop Rogan very seriously, so that they do not regret like those who did not take their formation seriously. I have decided not to give a summary of the conferences which Msgr. Dr. Jervis delivered to us while we were in Birocol here because I do not wish to make this encomium very long. I will dedicate a treatise entitled: “My Holistic Formation and Experience in Bishop Rogan Minor Seminary, Soppo, Buea”. There, I will give a summary of some of the conferences he delivered to us. I had an exercise book in which I always wrote a summary while was delivering his conferences. Msgr. Dr. Jervis Kebei gave as a balanced formation, in which he made us to become noble men in the society.
I would like to conclude this encomium by first of all thanking God for the life of Msgr. Jervis Kebei Kewi. Without God’s Divine Providence, Msgr. Jervis Kebei would not have been able to form so many Youth and students in different parts of Cameroon. Secondly, I would like to sincerely pray for God’s guidance and protection to Msgr. Jervis Kebei as he undertakes this new position of primordial and capital importance in the Church of Cameroon, and the Universal Church in general. May God bless him with long life, good health, constant peace, joy, happiness as he carries out this function. Dear Msgr. Jervis Kebei, be rest assured of my prayers for you as you continue to serve as a selfless priest in the vineyard of God. May you be blessed both now and forever. Amen.
Written by Nchumbonga George Lekelefac
This treatise is dedicated to Professor Bernard Nsokika Fonlon, M.A., Ph.D., (Nui) Dip. Ed. (Oxon), who was born 96 years ago, on 19 November 1924 in Nso, North West Region of Cameroon, died 26 August 1986. He was a government minister and leading intellectual of Cameroon. A man of diverse abilities, Fonlon was characterized as the Cameroonian Socrates. He was a major promoter of bilingualism, as reflected in the Journal Abbia: Cameroon Cultural Review that he founded in the early 1960s.
Dr. Prof. Bernard Nsokika Fonlon is the first English speaking Cameroonian to earn a Doctorate Degree in 1961 at the University of Ireland. The first French Cameroonian to earn a Doctorate Degree was Reverend Father Jean Zoa in 1953 in Biblical Studies at the Pontificia Universitas Urbaniana, in Rome, Italy. Prof. Dr. Fonlon did his secondary school education at Christ the King College, Onitsha Nigeria from 1942 to 1945. Later, he studied in Bigard Memorial Senior Seminary, Enugu, Nigeria from 1948 to 1953. He was among the pioneer seminarians at Bigard Memorial Senior Seminary in 1948, together with Monsignor Alphonsus Aghaizu, who happens to be the oldest living Monsignors in South-East Nigeria. He is presently 95 years old and is retired at St. Paul’s parish, Owerri. Fonlon’s one and only desire was to become a Catholic priest. Just before the sub-diaconate, Bernard experienced the greatest crisis of his life. He was informed that he would not be admitted to Major Orders, and that there was no likehood of that decision being changed in the future. This happened in November 1953 at Enugu, in Nigeria. In the midst of the darkness of that crisis, with his hopes for ordination completely shattered. Msgr. Aghaizu describes the scene on August 20, 2020 in his humble contribution to the cause for the beatification of his close friend Dr. Fonlon:“I was due for sub-diaconate ordination with Fonlon 1953 but he was dropped the morning of the ordination, but he maintained his cool, and went with me as previously arranged for a month’s holiday to Msgr. P. Meze’s parish at Maku. The authorities arranged for him to teach at C.K.C his alma mater (1942 to 1945). At my ordination at Uli 1954, Fonlon and three of his friends came from C.K.C to Uli despite the fact that there was ordination same day at Onitsha….After my month’s tour of the stations at Uli Parish, I was due to return to Bigard to obtain my faculties; and I decided to touch C.K.C enroute. I did not go to the Fathers House upstairs but to the teacher’s quarters to stay with Fonlon. Next morning, he followed me to the fathers Chapel and served my mass! The authorities were so impressed at this gesture that they gave him scholarship to study in Cork, Ireland”.
Thus, thanks to his exceptional gesture, between 1954-1961, Fonlon got a Scholarship [from a disappointment to a blessing], and studied at the National University of Ireland, Cork: studied under Professor E. Byrne Costigan, Prof. Drs O’Flaherty, Prof. Servais, Prof. Forgatton at Sorbonne, Paris; Fonlon also studied under Professor Georges Balandier Oxford University and under professor Halls. Had he become a priest, he would not have had the opportunity to serve his country as a Christian and intellectual in politicians as he did for Cameroon. God had other plans for him.
Academic Qualifications of Fonlon
Fonlon earned the following Academic Qualifications: 1939: Primary School leaving Certificate; 1945: Senior Cambridge Grade One; 1946: The Nigerian Teacher’s Higher Elementary Certificate; 1957: B.A. Honurs, NUI Cork (2.1, Latin and French); 1958: M.A., NUI Cork (First, Thesis: Flaubert Ecrivain, a study of Flaubert’s style, written in French); 1960: Diploma in Education, Oxford University; Ph.D., NUI Cork (Thesis: Bernard Nsokika. La poesie et le reveil de l’homme noir / par Bernard Fonlon, published by Presses Universitaires du Zaire), an investigation into Negro African protest literature in English and in French (inclusing North America, the Caribbean, Africa and Madagascar. This was the the first Ph. D thesis in this field and was written in French under the auspices of professor W. McCausland Stewart (Bristol), Dr. Green (Oxford) and Professor E. Byrne Costigan (NUI Cork). This Ph. D was the first doctorate awarded to a Cameroonian in Ireland; 1986: D. Litt. (Honoris Causa), University of Guelph, Canada. With this extensive study, Fonlon earned three Academic Honours: 1). Nigeria – Patron of the Philosophical Fraternity of the University of Nigeria; 2). USA: Member of the National Geographic Society; 3). USSR: Awarded the Pushkin Medal in Moscow on the 170th anniversary of the birth of the celebrated Russo-African Writer.
A Genuine and True Christian cum Intellectual in Politics
As far as his political life is concerned, Fonlon served as an interpreter to Amadou Ahidjo, the first Cameroonian President, and later was a Minister, in which he distinguished himself in politics with his moral, spiritual and intellectual life on returning to Cameroon. He held the following post in the Cameroon government: In 1961, he was assistant Secretary to the Prime Minister of the Southern Cameroons; 1961-1964: Charge de Mission (Presidential Aide) at the Presidency, Yaounde, Cameroon; 1964-1968: Deputy Minister of Foreign Affairs; 1968-1970. Minister of Transport, Posts and Telecommunications; 1970-1971: Minister of Public Health and Social Welfare; 1962-: Founder and Director of Abbia, the bilingual Cameroon Cultural Review; 1971: Associate Professor in the University of Yaounde.
Prof. Daniel Noni Lantum, “the right hand man” of Fonlon, who is said to have known Fonlon more than anybody else in Cameroon observes in his book titled: “Dr. Bernard Nsokika Fonlon: An Intellectual in Politics” that Fonlon was an indefatigable, relentless father of Cameroon Bilingualism at work, that Africanist intellectual and learned philosopher of the Presence Africaine up-bringing, that tireless professor of Negro-African Literature of the University of Yaounde from 1978 to 1984, that revolutionary Cameroonian Educationist of the 1960s, that inspiring and unquenching source of Liberty and Democracy even in the Ahidjo Regime (1958 – 1982), that Christian intellectual and politician who was physically present but spiritually absent from the materialism of the political environment of his time.
One of the circles in which Dr. Fonlon left an indelible mark was in politics. His involvement with Cameroon politics was natural as it was inevitable. He was motivated by a genuine desire to bring to the politics of his country the very best intellectual and moral qualities that he possessed, having passed through Bigard Memorial Senior Seminary, with a holistic formation: Intellectual, Spiritual, Pastoral and Human formation which equipped him for politics. It should be noted that Cameroon and indeed Africa was emerging from colonial enslavement to independence and such a critical period needed the best type of leadership that each country could provide. Dr. Fonlon who had foreseen this need and had prepared himself accordingly, believed that those who governed – and politics is to do ultimately with good government – should have the intellectual and moral preparation for such an important and sacred task. He believed with Socrates that “kings should be philosophers” or that those who govern should have the intellectual and moral qualities which true philosophy inculcates. With these principles which Fonlon learnt from Bigard, he distinguished himself in politics and earned eleven Political Honours: 1). Canada: The Canadian Medal; 2). Vatican: A Papal Medal, the Medal of the Concilium Oecumenicum Vaticanum 1 and 2; 3). France: The Medal Trois Siecles de Cartographie Francais; 4). USA: Medal of the African-American Dialogues; OAU: Medal Issued to the Participants of the First Congres of the OAU, 1963; 5). Chevalier de l’Ordre de la Valeur, Officier de l’Ordre de la Valeur; 6). Tunisia: The Order of the Tunisian Star; 7). Nigeria: The C.O.N. for Distinguished Public Service; 8). India: The Jawaharlal Nehru Medal; 9). Africa: Madale de Vermeil d’Union Africaine et Malgache des Postes et Telecommunications; 10). West Germany: Grosses Verdienstkreuz mit Stern und Schulterband; 11). Nso: Chieftaincy title, Shufai-wu-Ntu-Ndzev, conferred by the Fon of Nso, for having brought water to Kumbo, where he was born.
Nigerian Cardinal Francis Arinze states inter alia: “I hold Dr. Bernard Nsokika FONLON in very high regard. I first got to know him in Bigard Memorial Seminary, Enugu, Nigeria, in the years 1953 and 1954. He was in his second year theology when I entered that Major Seminary in September 1953. When he and his classmates were due to be ordained subdeacons in December 1954, the Seminary authorities and his Bishop decided not to admit him to major orders. As a seminarian, I saw Bernard as a learned seminarian. I still remember how with lustre he sang “Audi Benigne Conditor” during Vespers in Lent. He took no breakfast. When other seminarians were at breakfast, he was studying, we believed he was at Latin and Greek! During holidays and in the years after he had to leave Bigard Memorial Seminary, he used to visit one of the Nigerian priests, Monsignor Peter Meze-Idigo who was very kind to him, as he also was to seminarians in general. Once during those visits by Fonlon to Monsignor Meze at Dunukofia, my parish, I took Bernard to visit my parents at Eziowelle and my father, a good wine tapper, gave him good palm wine which he took gladly. I still remember that my mother tried to converse with him in Igbo and was surprised that Fonlon did not speak Igbo. I had to inform my innocent mother that Igbo is not the only language spoken in Africa!I lost track of Fonlon in the years when he worked for a Doctorate in Ireland and another Doctorate in France. The next time I met him was during the Nigeria-Biafra war, probably in 1968 or 1969. It was a quick meeting because we were both passengers in Air France flying to Paris from Douala. At that time, Dr Fonlon was Minister of Communications in the Camerun and I was Archbishop of Onitsha. After that Nigerian civil war, I visited Dr Fonlon in Yaoundé. It may have been around the year 1972. I first visited Archbishop Paul Verdzekov in Bamenda. Then I flew from Buea to Yaoundé. Fonlon met me at the airport. I stayed about two days with hm. I then learned that he was no longer Minister in the Government because President Ahidjo called him and explained: Bernard, I regret that we can no longer retain you in the cabinet because you put the rest of us ministers to shame, because you are your own driver and you drive an old car. My unforgettable memory of my stay with Fonlon in his flat was that one day his sister prepared a fou-fou lunch for both of us. During lunch, Dr. Fonlon was so absorbed in our conversation (which was more me listening to his wisdom) that I finished my lunch; he then put together his fork and knife, put his plate aside and continued his learned discourse. He forgot that he had not eaten anything yet! I have never in my life of 87 years reached that level of detachment from creatures. On 16 Sept. 1973 he wrote a 28-page booklet: “An Open Letter to the Bishops of Buea and Bamenda” on the training of future priests. Excellent piece. Dr Bernard Nsokika Fonlon was a man of high ideals. He prayed. He said the Latin Breviary daily. He loved the Church. He was not bitter that he was not ordained priest. In my view, it was an administrative mistake of his superiors that he was not ordained. It seems to me that they did not understand him enough. He was the type of professorial intellectual who may seem not the routine parish priest. As a university priest, he could have answered many needs of the Church. However, as a lay person, he also did much good. The Camerounians are the best placed to make a judgment on this. He lived a celibate life. When I visited him in 1972, I saw that he loved the Breviary. In my view, the Cause of Beatification of Dr. Bernard Nsokika Fonlon could be introduced. I am happy to be writing these lines on this anniversary of his death. May he rest in the peace of Christ”. + Francis Card. Arinze. Vatican City, 26 August, 2020.
Prof. Fonlon: Socrates in Cameroon
Fonlon is referred to as the Socrates in Cameroon. However, unlike Socrates, he wrote countless of articles. Although Professor Fonlon died in 1986 at the age of 62, he still lives on, and will do so for very many years to come in his writings, his goals, his noble deeds, and the shining example that he has left us. Dr. Fonlon was indeed a phenomenon so great that it will require many writers and many generations to fathom the depth of his profundity. His literary, intellectual and moral qualities made him a giant among Cameroonians, Nigerians and worldwide. He was a giant who was so much at ease and at home with the peasant villagers and the poor of slum “quartiers” of Yaoundé as he was among university dons of the greatest universities of Europe, North America and Canada. He was as comfortable among Archbishops, Cardinals and priests as he was among students. He knew personally and was friendly with several presidents and political figures of Post-independence Africa among whom one could cite Osagefor Kwame Nkruma of Ghana and Gamal Abdul Nasser of Egypt. Pierre E. Truddeau, Prime Minister of Canada, was a personal friend of Dr. Fonlon. In each of the many social circles or groups that Dr. Fonlon touched, he left an indelible mark and was admired, respected, and loved because he remained true to himself, sincere, generous, friendly, humble and simple.
Message of Dr. Prof. Fonlon
Philosopher Dr. Tanju Fidel Kottoh, PhD, who happened to have been born on the day Dr. Fonlon died: August 26, 1986, writes: “What was the message of Professor Fonlon? Professor Fonlon’s message – and he was the very incarnation of the message – was the supremacy of a genuine intellectual life. This is what informed his heroic detachment from material fixations. In step with the Angelic Doctor, St. Thomas Aquinas, Professor Fonlon so believed in the primacy of the intellect that he saw genuine intellectual life as the surest panacea to the moral degradation that so potently lured the contemporary African youth. He described the ideal youth, whom he called the ‘genuine intellectual’ in the following words: ‘As Truth’s votary, ever faithful, ever sure, he is committed to wage lifelong warfare against falsehood. And as goodness and beauty are inherent in truth, it follows that he must be a constant seeker of the good and right and an inexorable and implacable of evil and wrong; and a devoted worshipper at the shrine of the beautiful and the sublime”. (Bernard Fonlon, The Genuine Intellectual, Buma Kor, Yaoundé 1978, 114). The Professor’s message was: virtue, knowledge and truth. He preached it vehemently in and out of season. But most importantly, he lived it. He himself was a paradigmatic expression of the heroic virtues he incessantly preached. His writing, teachings, encounters all attest to his desire to ‘walk the talk. ’ Above all, he was thoroughly humble. He said “it is my ambition to live the life of a simple man. The Professor’s humility was overwhelmingly evident”.
Fonlon’s cool and total dependence on Divine Providence is an attitude that ex-seminarians can emulate when they are asked to withdraw from Seminary formation. Fonlon left the Seminary without bearing any grudges. His maturity and attitude when he was dismissed is distinguished and should be emulated by ex-seminarians. Cardinal Christian Tumi, a former student of Bigard also notes in a recent interview conducted on Sunday, October 25 that Fonlon is a Saint because he did good and avoided evil. He also added that the fact that seminarians are in the seminary does not necessarily mean they must become priests, because in the course of the discernment, God might be calling them to other vocations. He challenged the seminarians never to withdraw from the Seminary on their own, but to allow the formators to ask them to withdraw. In addition, Dr. Fonlon lived the Heroic Virtues: Cardinal and theological virtues which are perquisites for the introduction of a cause of beatification. He lived the virtues of Justice in government, Prudence, Temperance and distinguished himself with the virtue of fortitude, include faith, hope and charity.
Fonlon is also an example of a lay person who took part completely in the Church. One reference to the Christian principle of life that was dear to him concerned the spirit of poverty, that is, detachment from whatever is not God. Writing to the Bishops of Buea and Bamenda in his Open Letter of 16th September 1973, on the occasion of the inauguration of the St. Thomas Aquinas Major Seminary, Bambui, Fonlon said, inter alia: “In a world that is rank and rotten with materialism, where hedonism is the principle philosophy, where luxury is the summum bonum; there is the crying need for dedicated souls who would go to the other extreme and espouse the spirit of genuine religion, the spirit of poverty, the spirit of austere abstemiousness, in order to wage war against the onslaught of materialist godlessness”. Dr. Fonlon was buried as a priest. He lived a celibate life and lived the life of a priest, despite the fact that he was a lay person. He was buried very close to his friend: Fr. Aloysius Wankuy. The bishop who celebrated his funeral: Bishop Cornelius Fontem Esua stated: “Dr. Fonlon was an illustrious Christian, a man of great devotion and a priest at heart. He was a saintly man, and on account of this, regardless of who he was, I have decided to lay his mortal remains next to those of his closest friend, late Father Aloysius Wankuy…as a sign of our gratitude for his affection and deep attachment to the Church”.
Dr. Tanju Fidel Kottoh, PhD, Philosopher observes: “Professor Fonlon was a vir probatus – a man whose unflinching devotion to virtue, knowledge and truth was evident and proven by an iconic lifestyle. His death, an event that eclipsed the ‘African intelligentsia and the entire elite of the Negro World’ is a reality that we must face up to. In the words of Professor Bongasu Tanla Kishani “we need to accommodate ourselves to the fait accompli and open our minds more than ever before to their messages”; referring to two legends: Professor Fonlon and Cheikh Anta Diop of Senegal. In the same way, he adds that “the world is in desperate need and arguably enthusiastically yearning for the manifestation of the Fonlons of our time; for the citizens of the world marked by an unrepentant commitment to virtue, knowledge and truth. As you continue reading this masterpiece, remember ‘talk is cheap. ’ Only a firm decision to emulate the heroic virtues you are about to discover/rediscover make your time worth its while. Relish every moment even as it energizes you into active participation in The Bernard Fonlon Revolution.” May his soul continue to rest in peace on the occasion of his 96th birthday celebration.
Written by Nchumbonga George Lekelefac
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Cardinal Robert Sarah on Wednesday rejected claims that he and Pope Francis are enemies, in his first interview since stepping down from his Vatican post.
In an interview with an Italian newspaper published March 10, the Guinean cardinal said that he had “tried to be a loyal, obedient, and humble servant of the truth of the Gospel.”
“Even though some journalists continually repeat the same nonsense,” he told Il Foglio, “I have never opposed the pope.”
An English translation of the cardinal’s interview was published on Wednesday by the National Catholic Register.
On Feb. 20, Pope Francis accepted Cardinal Sarah’s resignation as prefect of the Congregation for Divine Worship and the Discipline of the Sacraments. Sarah had submitted his resignation to the pope when he turned 75 in June 2020, as Church norms dictate.
Before his resignation, Sarah was the most senior African prelate at the Vatican, appointed head of the liturgy department by Pope Francis in November 2014.
Sarah said in his interview that when Pope Francis told him that he had decided to accept the resignation, “I immediately replied that I was happy and grateful for his decision.”
“I am happy and proud to have served three popes — St. John Paul II, Benedict XVI, and Francis — in the Roman Curia for more than 20 years,” the cardinal continued.
“Some people insinuate without reason or even being able to provide concrete and credible proof that we were enemies, it’s not true! Pope Francis likes frankness. We have always worked together with simplicity, despite the fantasies of journalists,” he said.
Sarah criticized the idea that his former role leading the Congregation for Divine Worship was “an honorary position, but of little importance.”
“I believe that the responsibility for the liturgy puts us at the heart of the Church, of her raison d’être. The Church is neither an administration nor a human institution. The Church mysteriously prolongs Christ’s presence on earth,” he said.
Sarah quoted the Second Vatican Council document Sacrosanctum concilium, which says that the liturgy is “a sacred action surpassing all others” and “the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows.”
“The Church exists to give men to God and to give God to men,” Sarah explained. “This is precisely the role of the liturgy: to worship God and to communicate divine grace to souls. When the liturgy is sick, the whole Church is in danger because her relationship with God is not only weakened but deeply damaged.”
He recalled Benedict XVI’s comment that the crisis of the Church is “essentially a crisis of the liturgy because it is a crisis of the relationship with God.”
“If God is not at the center of the Church’s life, then she is in danger of death,” the cardinal said.
Sarah also emphasized that the liturgy is about God, not the community or individual. This reality, he said, is expressed well when the liturgy is said ad orientem, meaning with the priest facing the altar, or liturgical East, rather than the people.
The cardinal also explained why he thought that silence was important in the liturgy.
“When man remains silent, he leaves a place for God,” he said. “On the contrary, when the liturgy becomes chatty, it forgets that the cross is its center, it organizes itself around the microphone.”
He said these questions are crucial, “because they determine the place we give to God,” and lamented that they had become “ideological.”
Factional struggles within the Church are a source of suffering for him, he said. “Too often we act as if everything is a question of politics, power, influence and the unjustified imposition of a hermeneutic of Vatican II that totally breaks and is irreversibly at odds with Tradition.”
He declared it “false” that he was opposed to the Second Vatican Council because he spoke of a sense of the sacred in the liturgy.
“I don’t believe that the struggle between progressives and conservatives has any meaning in the Church. These categories are political and ideological,” he said, adding that “the Church is not a field of political struggle.”
“The only thing that counts is to seek God ever more deeply, to meet him there and humbly kneel down to adore him.”
It was unfortunate, Cardinal Sarah said, that there are “ideologues” who set the pre-Council Church against the post-Council Church.
According to the cardinal, these people “are dividers; they are doing the work of the devil.”
“The Church is one, without rupture, without changing course, because her Founder ‘Jesus Christ is the same yesterday, today, and forever,’” he said. “She goes towards God, she directs us towards him. From the profession of faith of St. Peter to Pope Francis through Vatican II, the Church turns us towards Christ.”
Now that he is retired, Sarah said that he intended to continue working and was happy to have more time to pray and read.
“I will continue to write, to speak, to travel. Here in Rome, I continue to receive priests and faithful from all over the world,” he said.
Sarah will continue to serve as a member of the Vatican’s Congregation for the Causes of the Saints, where he said he saw “with immense joy how the Church is bursting with holiness.”
“More than ever the Church needs bishops who speak clearly, free and faithful to Jesus Christ and to the doctrinal and moral teachings of his Gospel,” he said. “I intend to continue this mission and even amplify it.”
Source: Catholic News Agency
Pope Francis landed in Iraq Friday to begin his historic trip to the war-battered country, defying security fears and the pandemic to comfort one of the world’s oldest and most persecuted Christian communities.
The pope, who wore a mask during the flight, kept it on as he descended the stairs to the tarmac and was greeted by two masked children in traditional dress.
A red carpet was rolled out on the tarmac at Baghdad’s international airport with Iraqi Prime Minister Mustafa al-Kadhimi on hand to greet him.
The 84-year-old, who said he is making his first-ever papal visit to Iraq as a “pilgrim of peace,” will also reach out to Shiite Muslims when he meets Iraq’s top cleric, Grand Ayatollah Ali Sistani.
The four-day journey is the pope’s first abroad since the onset of the Covid-19 pandemic, which left the leader of the world’s 1.3 billion Catholics saying he felt “caged” inside the Vatican.
While Francis has been vaccinated, Iraq has been gripped by a second wave with a record of over 5,000 new cases a day, prompting authorities to impose full lockdowns during the pontiff’s visit.
Security was tight in Iraq, a country that is still hunting for Islamic State (IS) group sleeper cells after years of war and insurgency. Only days ago, a barrage of rockets ploughed into a military base hosting US troops.
Hundreds of people had gathered along the airport road with hopes of catching a glimpse of the pope’s plane touching down.
Iraqis were keen to welcome him and the global attention his visit will bring, with banners and posters hanging high in central Baghdad, and billboards depicting Francis with the slogan “We are all Brothers” decorating the main thoroughfare.
Services in ravaged churches, refurbished stadiums
Francis will preside over a half-dozen services in ravaged churches, refurbished stadiums and remote desert locations, where attendance will be limited to allow for social distancing.
Inside the country, he will travel more than 1,400 kilometres (870 miles) by plane and helicopter, flying over areas where security forces are still battling IS remnants.
For shorter trips, Francis will take an armoured car on freshly paved roads that will be lined with flowers and posters welcoming the leader known here as “Baba Al-Vatican”.
The pope’s visit has deeply touched Iraq’s Christians, whose numbers have collapsed over years of persecution and sectarian violence, from 1.5 million in 2003 to fewer than 400,000 today.
“We’re hoping the pope will explain to the government that it needs to help its people,” a Christian from Iraq’s north, Saad al-Rassam, told AFP. “We have suffered so much, we need the support.”
‘Too many martyrs’
The first day of the pope’s ambitious itinerary will see him meet government officials and clerics in the capital Baghdad, including at the Our Lady of Salvation church, where a jihadist attack left dozens dead in 2010.
He will also visit the northern province of Nineveh, where in 2014 IS jihadists forced minorities to either flee, convert to Islam or be put to death.
“People had only a few minutes to decide if they wanted to leave or be decapitated,” recalled Karam Qacha, a Chaldean Catholic priest in Nineveh.
“We left everything — except our faith.”
Some 100,000 Christians — around half of those who lived in the province — fled, of whom just 36,000 have returned, according to Catholic charity “Aid to the Church in Need”.
Among the returnees, a third have said they want to leave again in coming years, dismayed by Iraq’s rampant corruption, persecution and poverty, which now affects 40 percent of the population.
The exodus is a loss for all of Iraq, said Cardinal Leonardo Sandri, who heads the Vatican’s Congregation for the Oriental Churches and will accompany the pope to Iraq.
“A Middle East without Christians is like trying to make bread with flour, but no yeast or salt,” he said.
The visit aims not only to encourage Christians to stay in their homeland, but even prompt some emigres to return from nearby Lebanon and Jordan, or further afield like Canada and Australia.
In a video address ahead of the trip, Francis evoked “the wounds of loved ones left behind and homes abandoned,” saying there had been “too many martyrs” in Iraq.
“I come as a pilgrim, a penitent pilgrim to implore forgiveness and reconciliation from the Lord after years of war and terrorism.”
‘Minarets and church bells’
The pope has insisted on the visit despite resurging violence.
Rocket attacks across the country have left three people dead in recent weeks, including a US contractor who died Wednesday.
Francis’ determination to travel to areas long shunned by foreign dignitaries has impressed many in Iraq — as has his planned meeting with Sistani, 90, the top authority for Iraq’s Shiites.
A highly reclusive figure who rarely accepts visitors, Sistani will make an exception to host Francis at his humble home in the shrine city of Najaf on Saturday.
Banners all over Najaf have celebrated “the historic encounter, between the minarets and the church bells”.
Francis, a major supporter of inter-religious dialogue, will afterwards head to the desert site of Ur, where Abraham is thought to have been born.
There, he will host an interfaith service that will bring together not only the Abrahamic religions but also include followers of other beliefs, including Yazidis and Sabeans.
The Pope’s programme in Iraq includes visits to the cities of Baghdad, Najaf, Ur, Mosul, Qaraqosh and Erbil. He will traverse some 1,445 km in a country where Iraqi-American tensions still linger and where more recently the scourge of Covid-19 has led to record numbers of infections.
Pope Francis will travel in an armoured car to avoid the customary crowds that flock to catch a glimpse of the leader of the Catholic Church. At times he will be required to travel either by helicopter or plane over areas where jihadists belonging to the Islamic State group are still present.
Proceedings kick off Friday with a speech to Iraqi leaders in Baghdad, addressing the security and economic difficulties confronting Iraq’s 40 million people. The pope is also expected to mention the persecution of the country’s Christian minority.
On Saturday he will visit the holy city of Najaf, where he will be hosted by Grand Ayatollah Ali Sistani, the highest authority for many Shiites in Iraq and the world.
The pope will make a trip to the ancient city of Ur, the birthplace, according to the Bible, of the prophet Abraham, a figure common to the three monotheistic religions. There he will pray with Muslims, Yazidis and Sanaeans (pre-Christian monotheisms).
Francis will continue his journey on Sunday in the province of Nineveh (northern Iraq), the cradle of Iraqi Christians. He will then head to Mosul and Qaraqoch, two cities marked by the destruction of the Islamic extremists.
The pontiff will conclude his tour by presiding over an open-air Mass on Sunday in the presence of thousands of Christians in Erbil, the capital of Iraqi Kurdistan. This Kurdish Muslim stronghold has offered refuge to hundreds of thousands of Christians, Yazidis and Muslims who fled the atrocities of the Islamic State group.
(FRANCE 24 with AP and REUTERS)
Bethlehem on Thursday ushered in Christmas Eve with a stream of joyous marching bands and the triumphant arrival of the top Catholic clergyman in the Holy Land, but few people were there to greet them as the coronavirus pandemic and a strict lockdown dampened celebrations in the traditional birthplace of Jesus.
Similar subdued scenes were repeated across the world as the festive family gatherings and packed prayers that typically mark the holiday were scaled back or canceled altogether.
On Christmas Eve in Italy, church bells rang earlier than usual. The Italian government’s 10 pm curfew prompted pastors to move up services, with “Midnight” Mass starting Thursday evening in some churches as early as a couple hours after dark. Pope Francis, who has said people “must obey” civil authorities’ measures to fight the spread of Covid-19, fell in line. This year, the Christmas vigil Mass in St. Peter’s Basilica was moved up from 9:30 p.m. to 7:30 p.m.
Normally, seats at the vigil Mass are quickly snapped up, by Romans and by tourists, but the pandemic has reduced tourists in Italy to a trickle. In keeping with social distancing measures, barely 200 faithful — instead of several thousand — spaced out in the basilica’s pews and wearing masks, attended Francis’ celebration of the Mass. A row of fiery red poinsettia plants warmly contrasted with the sumptuous cold marble of the basilica.
Francis in his homily offered reflections on Christmas’ significance. “We often hear it said that the greatest joy in life is the birth of a child. It is something extraordinary and it changes everything,” he said. A child “makes us feel loved but can also teach us how to love.”
“God was born a child in order to encourage us to care for others,” said Francis, who has made attention to the poor and unjustly treated a key theme of his papacy.
Celebrations elsewhere in Europe were canceled or greatly scaled back as Covid-19 infections surge across the continent and a new variant that may be more contagious has been detected.
In Athens, Christmas Eve was eerily silent. In normal times, voices of children singing carols while tinkling metal triangles can be heard all day. The decades-old custom, in which children go house to house and receive small gifts, was banned this year. Groups of children managed to honor the tradition by singing to Prime Minister Kyriakos Mitsotakis by video link.
Throughout the pandemic, one of the hardest-hit churches in New York City has been Saint Peter’s Lutheran Church in Manhattan. Church leaders say more than 60 members of the congregation — which numbered about 800 before the pandemic — have died of COVID-19, almost all of them part of the community of some 400 who attended services in Spanish.
Despite their own heartbreaks, congregation members — many of them immigrants — donated coats, scarves and other winter clothes for more than 100 migrant minors at a detention center in Manhattan.
While many other New York City churches have resumed in-person services, Saint Peter’s continues to offer its Masses only online. The schedule for Christmas Eve and Christmas day included Masses in English and Spanish, and a bilingual jazz vespers service.
In Bethlehem, officials tried to make the most out of a bad situation.
“Christmas is a holiday that renews hope in the souls,” said Mayor Anton Salman. “Despite all the obstacles and challenges due to corona and due to the lack of tourism, the city of Bethlehem is still looking forward to the future with optimism.”
Raw, rainy weather added to the gloomy atmosphere, as several dozen people gathered in the central Manger Square to greet Latin Patriarch Pierbattista Pizzaballa. Youth marching bands playing Christmas carols on bagpipes, accompanied by pounding drummers, led a joyous procession ahead of the patriarch’s arrival early in the afternoon.
“Despite the restrictions and limitations we want to celebrate as much as possible, with family, community and joy,” said Pizzaballa, who was to lead a small Midnight Mass gathering later in the evening. “We want to offer hope.”
Thousands of foreign pilgrims usually flock to Bethlehem for the celebrations. But the closure of Israel’s international airport to foreign tourists, along with Palestinian restrictions banning intercity travel in the areas they administer in the Israeli-occupied West Bank, kept visitors away.
The restrictions limited attendance to residents and a small entourage of religious officials. Evening celebrations, when pilgrims normally congregate around the Christmas tree, were canceled, and Midnight Mass was limited to clergy.
The coronavirus has dealt a heavy blow to Bethlehem’s tourism sector, the lifeblood of the local economy. Restaurants, hotels and gift shops have been shuttered.
It was not the usual raucous Christmas eve in Mexico City. The big celebration was a ceremony where the country’s first coronavirus vaccine shots were administered.
On Christmas Eve, parents usually take their kids to a downtown plaza where actors dress up as the Three Wise Men or Santa Claus and pose in front of elaborate backdrops resembling the sets of popular children’s movies.
But this year, the Wise Men and Santas were banned. Mexico’s other grand tradition, Midnight Mass, was canceled in many parishes.
Still, Zoé Robledo, director of Mexico’s social security system, said the start of the country’s COVID-19 vaccine program made it “an unforgettable Christmas.”
Rio de Janeiro’s iconic beaches remained open, but a City Hall decree aimed at limiting gatherings prevented drivers from parking along the shore. Rain also kept beachgoers at home.
Thomas Azevedo and his 9-year-old son braved the bad weather to set up a small stand, selling beer and caipirinhas made from fresh fruit. By early afternoon, he hadn’t sold a thing.
“It’s not so much the rain; in previous years it was full of tourists at Christmas. This year there’s no one,” said Azevedo, 28.
Australians had until recently been looking forward to a relatively Covid-19-free Christmas after travel restrictions across state borders relaxed in recent weeks in the absence of any evidence of community transmission. But after new cases were detected over the past week, states again closed their borders.
While many places around the globe were keeping or increasing restrictions for Christmas, Lebanon was an exception. With its economy in tatters and parts of its capital destroyed by a massive Aug. 4 port explosion, Lebanon has lifted most virus measures ahead of the holidays, hoping to encourage spending. Tens of thousands of Lebanese expatriates have arrived home for the holidays, leading to fears of an inevitable surge in cases during the festive season.
Lebanon has the largest percentage of Christians in the Middle East — about a third of its 5 million people — and traditionally celebrates Christmas with much fanfare.
“People around us were tired, depressed and depleted, so we said let’s just plant a drop of joy and love,” said Sevine Ariss, one of the organizers of a Christmas fair along the seaside road where the explosion caused the most damage.
Source: AP
Cameroon Concord News Group’s Nchumbonga George Lekelefac is more than thrilled to write an account of his extensive experience with Msgr. Professor Theophilus Okere before his death on October 20, 2020 in Owerri, Nigeria. As young people, we have heard our own elders, teachers and priests say-“Okere Bu Agbara’’–(Okere is a deity) in clear deference to his prodigious attributes and awesome intellect. Nchummbonga had the privilege to interview Msgr. Okere on Saturday, October 10 at his residence in Owerri. He travelled from Cameroon to Nigeria to carry out a scientific research on Prof. Dr. Bernard Nsokika Fonlon and his first stop was in Owerri, where the classmate of Dr. Prof. Fonlon lived. He is Msgr. Alphonsus Aghiazu, and happens to be the oldest Monsignor in South-East Nigeria. After his conversation with Msgr. Alphonsus, he recommended we also get the opinion of Msgr. Okere who lived nearby from his parish of residence: St. Paul Parish, Owerri. Msgr. Alphonsus was so helpful and even sent his driver to take our Nchumbonga Lekelefac to Msgr. Okere’s house. When he arrived the house of Msgr. Okere that Saturday, October 10, 2020, Msgr. Okere was very strong and active. He was putting on a white shirt and white shorts, and he was sitting in his extremely large sitting room writing. He later said he was writing a book on Monsignor Martin Maduka. He remembered most of the Cameroon seminarians he had studied with like: Archbishop Paul Verdzekov, Bishop Pius Awa, Christian Cardinal Tumi, Fr. Clement Ndze.
Later he changed and dressed in his Monsignor Cassock and we began the three hour interview. We began by asking him what his secret was because he looked quite young and active. He smiled and said: “The grace of God is the secret, and of course, discipline in whatever goes into his stomach. He was very excited and strong during the interview. We were able to video the entire conversation.
After the interview, he gave us a handwritten tribute he had produced on Prof. Dr. Fonlon on Saturday, October 10, 2020, barely ten days to his death.
Msgr. Okere informed us after our conversation that he was not in the best of health. He revealed that with his age, he was on drugs.
Biography of Msgr. Okere
Msgr. Okere was born on August 2, 1935 in the bucolic village of Nnorie, Ngor-Okpala, Imo State, he has left indelible marks on the sands of time.
As was noted by one of his students, Professor Obi Oguejiofor, a Catholic priest, and lecturer at the Nnamdi Azikiwe University (NAU), Awka, Monsignor Okere “is indeed a great theologian, in any case, one of the greatest we ever had in Nigeria. He is also one of the few Nigerian philosophers repeatedly quoted in internationally published works both in discussions and in bibliographies. There is indeed hardly any comprehensive work on African philosophy, especially from the United States, which omits a mention of his name.”
Msgr. Okere had his elementary education at St. James School, Nnorie (1942-46), St. Finbarr’s School, Okpala (1947-48) and St. Desmond, Mbutu Okohia (1949). In 1950, he enrolled at the Holy Ghost College, Owerri, for his secondary education but a year later, he proceeded to the St. Peter Claver Seminary, Okpala, as one of the pioneer students. In 1956, he proceeded to Bigard Memorial Seminary, Enugu, and was ordained a priest on August 5, 1962 by the then Bishop of Port Harcourt, G.M.P. Okoye.
Msgr. Okere: The Philosophy Teacher and Seminary Founder
He returned to his alma mater, Bigard Enugu, in 1972 where he taught Philosophy for four years before crossing over to Bigard Memorial Seminary, IkotEkpene (now St. Joseph Major Seminary, Ikot-Ekpene), in 1976. He later became the Rector of the school in 1981, a position he held for two years when he founded the Seat of Wisdom Major Seminary, Owerri, where he was between 1983 and 1992. A man adept at multi-tasking, as the Rector of Seat of Wisdom Seminary. It is his long stay in the seminary system that has made him pre-eminent as the spiritual and intellectual father of more than half of the priests serving today in Igbo land. Hundreds of these men of the cloth adoringly greet him with “OkerewuAgbara” as a tribute to what they perceive as his versatility and his encyclopedic wealth of knowledge.
Msgr. Okere: The Editor
Msgr. Okere was also the founding editor of Journal of the Catholic Theological Association of Nigeria (CATHAN) and its first president.
Msgr. Okere: The Erudite International Professor of Philosophy
On leaving the seminary system after 21 years of service, in 1992, Msgr. Okere taught Philosophy at the Jesuit University in Philadelphia, United States of America.
Msgr. Okere: Man of Initiatives
Later, he returned to Nigeria in 1999, and was the initiator as well the first president of Whelan Research Academy for Religion, Culture and Society founded in memory of the first diocesan Bishop of Owerri, Joseph Brendan Whelan (CSSP). In addition, he was the first President of the Catholic Theological Association of Nigeria and has between books and articles, lecture and homilies, over 200 titles to his credit.
Msgr. Okere: Magister Magnus to Bishops and Archbishops
A measure of his greatness as a teacher can be gleaned from the fact that out of the 16 Catholic dioceses in the old Eastern Region made up of nine states, only the Archbishop of Owerri and bishops of Nnewi and Abakaliki, did not pass through his tutelage. The other bishops, including Archbishop Valerian Okeke of Onitsha, Archbishop Joseph Ekuwem of Calabar, Bishop Callistus Onaga of Enugu, Bishop Godfrey Igwebuike Onah of Nsukka and Bishop Lucius Ugorji of Umuahia were all his students.
Msgr. Okere: Internationally Recognized
Prof. Oguejiofor weighs in: “Okere’s voice has been heard in many forums and in different contexts. That voice sounds louder in philosophical studies. Internationally, he owes much of his reputation to his ground-breaking thesis, ‘Can there be an African Philosophy?’ part of which was published as ‘African philosophy: A Historico-Hermeneutical Investigation into the Condition of its Possibility’. These two works belong to the most influential writings in contemporary African philosophical discussion and became the foundation of the hermeneutical current in African philosophy, where it viewed that the philosophy of a people, and a fortiori, African philosophy should emerge from the hermeneutics of their culture, to became the rallying point for such thinkers as Tsaney Serequeberhan of Eritrea, Ntumba Tsahiamalenga and NkombeOleko of the Democratic Republic of Congo (DRC).“In his recent book, Brief History of African Philosophy, Barry Hallen gives this current and Okere himself a special place among the important philosophy movements in the African continent in our time. Hence, Okere’s prowess in philosophy has earned him a special place on the pages of the history of African Philosophy.”
Msgr. Okere: Intellectual Giant
Recognised as an intellectual giant, Monsignor Theo Okere was an enigma to our generation; to the extent that his outstanding intellectual personality, uncommon achievements made people think that a god was sent to them in form of a human being. We have been awed by his intellectual records and breakthroughs in Nigeria and in different parts of the world particularly the noble record he left at Catholic University of Louvain. Fr Okere led the way as the first PhD holder in Philosophy from the oldest and the most celebrated Catholic University in the world; thereby blazing the way for Nigeria and Africa with his seminal thesis “Can there be an African Philosophy? A historical-hermeneutical investigation into the conditions of its possibility.” It was wondered how Father Okere, a mere mortal, had won scholarships with which three other Nigerian priests studied in Louvain. His philosophical and theological prowess in Bigard Memorial Seminary Enugu, where he lectured and revolutionized philosophy from 1972 to 1976 and in Bigard Memorial Seminary Ikot-Ekpene (now St. Joseph Major Seminary) from 1976 to 1983 where he also lectured and later served as Rector before moving to establish a new Major Seminary in Ulakwo Owerri-The Seat of Wisdom Seminary as the Rector and builder from 1983 to 1992 was highly distinguished.
Msgr. Okere: Man of Publications
Ugo Jim-Nwoko wrote from Abuja noted that despite the burden of administrative and pastoral duties of running and managing senior seminaries, Msgr. Okere found time to do some notable book publications, such as, African Philosophy: A Historico Hermeneutical Investigation, Identity and Change – Nigerian Philosophical Series; Religion and Culture; Public Lectures in Washington D.C, Rome and in his alma mater Louvain Belgium. A collection of all his writings over the years was written, sponsored and published by some of his students entitled: “Theophilus Okere in his own words.” It is a fitting tribute to a man who has lived his 80 years on earth and still counting for others. After the conference, Msgr. Okere showed me these two volumes and I was very elated to see all the wonderful and exceptional work he had done over the years.
Msgr. Okere: The Priest, The Scholar, The Teacher
Martins UbaNwamadi notes in his Tribute to Monsignor Theophilus Okere, priest par excellence, literary icon that: “The anecdote of ‘the Blind men and the Elephant’ keeps popping up each time one thinks of the perception of very Reverend Monsignor TheophilusIbegbulam Okere by different people. Many see him as priest. A priest! Yes, that is what he is, first and foremost, and a very good one at that. Some see him as a teacher, a teacher indeed of the scholastic tradition with pedigree linking him to St. Thomas Aquinas. Yet, for others he is Rev. Fr Theophilus Okere, the accomplished literary man”.
Msgr. Okere: A Polyglot
Msgr. Okere was fluent in his native Umuonyike, Nnorie dialect of Igbo land, English, French, German, Latin. During my interview with him, I marveled at the way he quoted sentences in Latin.
Msgr. Okere: Perfect Gentleman
For those who have had close social contact with him, he was the fine, humble and perfect gentleman in whom all that is perfect in every culture blends. My personal experience with him testified this. Despite all he had achieved, he was very humble and outgoing with me in his house.
Msgr. Okere: Man of Music
Msgr. Okere was considered as a distinguished singer. He could sing well. His angelic voice at mass and digital dexterity with the songs and musical instruments were the first and the only way we could make meaning of the biblical and catholic assertions of the quality of voice and of songs the Angels use daily; singing praises to God in the heavenly places.
Msgr. Okere: Intellectual and Man of Letters
In order to capture the quintessential Theophilus, Martins UbaNwamadi notes that one sees him as encapsulating all of these in optimal proportions and blend. In the performance of any role, he brought in every attribute of every other role. At the pulpit, he made parishioners realize that he was also a literary icon, a philosopher, a teacher, a polyglot, and so on. In his conversation, it was clear that he was a priest, an Alter Christus (Another Christ).
Msgr. Okere: Fluent in the English Language
Msgr. Okere proceeded to Ireland in 1962 where he read English Language and Literature at the University College, Dublin, for a Bachelor of Arts Degree in English at the University College, Dublin, graduating with honours in 1965. Msgr. Okere was considered as a great orator who knew how to transmit his messages across to his audience.
Msgr. Okere: The Erudite Philosopher
Msgr. Okere studied Philosophy at the prestigious Catholic University of Louvain, obtaining a PhD in Philosophy in 1972, the first Nigerian to do so. His Doctorate dissertation, “Can there be an African philosophy”: A Hermeneutical inquiry into the condition of its possibility” was groundbreaking, for it set the stage for later researches in African philosophy, having demonstrated definitely that philosophy, any philosophy and therefore African Philosophy, can be itself, only as a hermeneutics or interpretation of its culture. And since his own culture is Igbo, the logic of his thesis has placed him as one of the foremost Igbo thinkers.
Msgr. Okere: Man of Culture
Msgr. Okere’s commitment to and familiarity with Igbo culture were all manifested in his conversations, writings, lectures and sermons to the extent that he was once dubbed as “an unrepentant native”.
Msgr. Okere: The Roman Priest
Monsignor Okere served the church in various capacities including a tenure as consultor to the Vatican Dicastery at the Pontifical Council for Dialogue with non-believers.
Msgr. Okere: Laureate of Prestigious Lectures
He is a laureate of the two prestigious lecture series in Igbo land; Odenigbo (1997) and Ahiajoku (2007) both of which he delivered in Igbo Language, which was later adapted from the “Biography of Very Rev. Monsignor Theophilus I. Okere” written by Dr Augustine Okere and Fr. George Nwachukwu.
Msgr. Okere: Man filled with Anecdotes
It was at the Seat of Wisdom that some of Msgr. Okere’s anecdotes became accessible to many. Looking at his young and new students of philosophy at the Seminary in the late 80’s; Msgr was quoted to have told the seminarians “you have got the Seat, but yet to get the Wisdom”. And perhaps, contemplating on the challenges at the rudimentary stages of the development of the seminary and its students said: “The Wisdom is not yet seated”. As a man of quality and substance, he was inclined to promote innate grit in a human being than outward shadow, when he said: “Height was not one of the characteristics of a homo sapiens”.
Msgr. Okere: His Faithfulness in Friendship
Late Geoffrey Jim-Nwoko narrated the wizardry of his classmate, the young Theophilus Okere at the elementary education in St. James Catholic School Nnorie, Ngor-Okpala between 1942 and 1946. He mentioned that Fr Okere visited Umuchie Eziama to see his old Catholic teacher and in-law, Michael Jim-Nwoko whom he credited with bringing football to Nnorie his community, for the first time in the 1940s.This gesture of his demonstrated his humility and gratitude. Many also observed the high degree of Msgr Okere’s faithfulness to friendship and brotherhood, in good and in bad times, by the way he related with his friend, schoolmate and brother priest, Msgr Clement Chigbu.
On Thursday November 12, 2020, Monsignor TheophilusOkere’s remains were laid to rest. He has just left to meet with his and our God. May Msgr. Okere rest in peace. Amen. James White Comb Riley said of death: “I cannot say, and I will not say that he is dead. He is just away. With a cheery smile, and a wave of the hand, he has wandered into an unknown land. And let us dream how very fair, it needs must be since he lingers there… I say, he is not dead; he is just away”. Monsignor Theophilus Okere’s prints will forever remain in the sands of the history of Nigeria, Africa in particular, and the entire world in general. Please. Msgr. Okere, when you get to heaven, do not forget to extend our greetings to Professor Doctor Bernard Nsokika Fonlon. He will be very happy to continue a fruitful philosophical discourse with you, and Dr. Fonlon will be happy to thank you for the wonderful tribute you wrote on him.
For your life of selflessness, industry, simplicity, humility, total selfless service, honesty, and integrity, you – Msgr. Okere- will remain as an enduring compass and example to those who strive for moral rectitude. Adieu ‘OkerewuAgbara’.
Written by Nchumbonga George Lekelefac
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Apostolates – The Order of Friars Minor Capuchins Cameroon
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https://www.ofmcapcameroon.org/apostolates/
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THE APOSTOLIC LIFE OF THE CUSTODY
The custody of St. Francis of Assisi is richly blessed with great apostolates through which brothers reach out to the needy. Some of these apostolates are carried out in Parishes, in schools, in hospitals, in the prison, in our own farms, in the Emmaus Center, spiritual excercises to Religious communities etc.
THE EMMAUS OUTREACH CENTRE (EOC) OLD-TOWN BAMENDA
“Come to me, all you who labour and are overburden, and I will give you rest”
(Mt 11:28).
What is EOC?
The Emmaus Outreach Centre (EOC), Bamenda, is a centre that caters for the mentally impaired and homeless persons. It reaches out to those who have been marginalised by their families and by the society, in most cases because of mental disabilities. It is a place of welcome, friendship and support. It stands as a witness to the Gospel values that we preach. Remember that Jesus reached out continually to people in need, some of whom were mentally disturbed like the man living in the cemetery in the country of the Gerasenes (cf. Lk 8:26).
Our society largely neglects, rejects or scorns the mentally impaired persons, even to the extent of blaming them for their conditions. Unfortunately such non-Christian attitudes abound in our society. The EOC helps to break down these non-Christian attitudes.
History of the Emmaus Outreach Center
The EOC was initiated in the year 1997 by a Saint Patrick missionary priest, Reverend Fr. Byrne Brian, living and serving in the Archdiocese of Bamenda in fulfilling the Catholic Church’s mission of evangelization. After formally proposing to the then Archbishop Paul Verdzekov (of Blessed memory) his project of setting up an Emmaus Outreach Centre – Bamenda, the Archbishop accorded his consent and approval for setting up such a centre to fulfil the Gospel of Christ by meeting the needs of the homeless and dejected persons of the society. This Centre is for Christian Charity not a profit making organization. With the help of his Mother house back in his country, he ran the EOC till August 2005 when he was transferred from Bamenda Town to Bafmeng. He then solicited the help of the Order of Friars Minor Capuchins (OFM Cap.) living and working in the Archdiocese of Bamenda to take over the charitable apostolate. The OFM Cap. willingly accepted to continue with this apostolate because it was in line with their charism – to welcome the lepers of our time – as St. Francis of Assisi our Founder welcomed and embraced the lepers of his time.
The EOC project was a personal initiative of Fr. Brain Byrne, but upon taking over from him by the OFM Cap. and being also in accord with the then Archbishop of Bamenda, His Grace Paul Verdzekov, it was made clear that the EOC is a project of the Archdiocese of Bamenda under the direct care of the OFM Cap.
The development of the project
This project started in rented houses till the time of the handing over from Fr. Brain to the OFM Cap. Since the population did not want these people to live close to them, and the cost of renting houses kept increasing as a way of exploitation of the situation, we then turned to the government for help and we were given this land that is outside the residence of the population and not far from the town, for these people love going out to the streets in town. In 2007 with the help of our missionary brothers and some benefactors mostly from Italy, the centre was constructed in the new site above GBHS Down-Town Bamenda, where we are presently.
The Residents and the Assistances
The mentally impaired persons living in EOC are called Residents and those staying and helping them are called Assistances. Presently, we have 20 Residents, with two Assistances, 3 workers and the Director, a Capuchin Brother, Fr. Pascal Fomonyuy OFMCap.. In the centre we assure the feeding of the Residents, they have their rooms to sleep in, they have good water supply and there is a psychiatric nurse who follows each case. Many have come here in the past years and were healed and went back home. Some have gone and come back again since Psychotic disorders are so complex and you cannot claim to treat it once and for all. Some are off and on. It takes a very long time and some are for life. Some of the residents were brought here by charity groups with no information about their family background. These ones have become permanent members of EOC because they have nowhere to go after their treament. Some have even died in the centre. We buried some and some families took back their relatives to bury. Some families bring the brothers or sisters to us who are sick, we also invite some that we see on the streets or we provide them with something to eat on the streets. Some sick persons come by themselves.
Means of survival
The EOC, is a complex reality that lives only from charity. For now we have no income generating activity to support the EOC. Thanks to our Missionary Brothers for their help and support through their benefactors abroad who are very much interestd with the idea of the centre. With the passage of time, the missionary brothers are getting old and the number coming to Cameroon has greatly dropped. The funding for this charitable activity has greatly dropped. This also is due to the current COVIT 19 pandemic and the socio-political crisis in the North West and South West Regions (Anglophone crisis), of Cameroon that is affecting us very badly.
Influence of the Anglophone Crisis in Cameroon
With the current Anglophone crisis, many people have been calling the centre with so many traumatised cases. There is also so much drug abuse amongst the young and calls keep coming for more help and a place to keep these affected persons.
Major setback
Our major setback for now is the presence of the DDR centre very close to the EOC. The ex-combatants are very free and so, some of the Residents turn to follow them and sometimes accompany them to smoke. We need a strong fence that can keep the centre very secured.
We have a big land for farming and so we have engaged ourselves in farming so as to support the centre with fresh food from our farm. We intend to extend the farm and even to keep some animals. Some of the Residents are willing to work and others are not just ready to do anything. Our vision now is to buy less vegetables and to cultivate much using natural manure and less chemicals.
Because of insecurity around the Town of Bamenda now due to the anglophone crisis we prepared some personal batches for the Residents to help them as the move around in town.
The water situation of the centre is relatively stable. The centre is enjoying a constant water supply from the hill in the centre. Some maintenance work is needed to be done in the water catchment areas. Our neighbours depend on us for water and so if there is no strict control it may not be enough for us and for them. Our sources of water have greatly reduced and the demand from the outside community is really high. We are looking forward to work more on our water sources for next year. The demand this year is really high. The population around the centre is depending on us for water during the difficult moment of the dry season.
Other foreseen works to be done in the EOC are:
the road at the main entrance to the centre is very bad and need serious repairs at the beginning of the raining season.
Levelling of some places and planting of flowers and grass in the centre to make the place beautiful, welcoming and a good place to live in.
The beds and the rooms of the Residents need to be arranged. Lots of repair works is needed.
The centre is in need of a good car for running its activities.
Gratitude
I render thanks to all the Capuchin brothers especially in the missionary centre in Milano and the benefactors who have been helping us all this while in the centre. May God bless you.
Bishop Angelo Pagano visits the Emmaus Center
Br. Pascal (the director of the Emmaus Center) together with Br. Donatus Moshuimo, daily celebrate the Holy Eucharist with the in-mates.
The Emmaus Center Family relaxing with their director after the Sunday celebration.
The feast of our Seraphic Father, St. Francis of Assisi, celebrated in a grand style, enriched by the presence of the Franciscan youth choir in October 4, 2022, on the hills of the Emmaus.
Br. Pascal FOMOMNYUY OFMCap.
Cel: 654 784 224; 696 314 258
([email protected]; cell 00237 654785224)
Director Emmaus Outreach centre
The Capuchin Organic Farm
The Capuchin organic Farm is a project followed up by Br. Cyril Kerla.
What we do
Saint Anthony of Padua’s College Mbohtong
For quality Education
Background
The project of Hope whose initial intention was to give a dignified life to the poor is gradually extending its arms to redress a dimension of poverty that can be classified as one of the major root causes of poverty in Africa, intellectual poverty; When a child is deprived of the possibility of a descent education, that child becomes a burden to the society because his or her potentials are not developed to a degree that can assist him or her give to her community the best he or she could. This is basically the reason why some people are generally dependent on others to the point that the absence of them on whom they depend becomes the genesis of misery. Thus, a school that cater for this need fits into the Franciscan program of life especially when we recall the passion Francis, our Seraphic Father had when it came to bringing the Good News to unbelievers, taking care of the underpriviledged like lepers etc, facts which presented him as warring against ignorance and misery. Even when we look at world history we realize that the Friars have always won the admiration of the people in their efforts to cater for people in difficult situations especially during post war calamities or during outbreaks of epidemeic diseases. Our society is infected with terrible ideologies that are ruining many who cannot detect the flaws they contain. Thus, the friar, who is convinced of his vocation, will never be at peace if he cares less about the needs of the poor people of his time, for if our life should strip off its orientation towards charity (charity at the expense of our convenienceà, the edifice we build will not be catholic or franciscan. if we have to continue bearing the name of Friars of the people, we must be people who are deeply connected with the social Gospel which imparts both spiritual and good social values to the poor. we all know that if we take care of the physical needs of a person without worrying about the spiritual destiny of that person, it would be an incomplete job since it will enable the person to become socially fit to an extent that spiritually wanting and he who is lacking in one of these dimensions cannot manage well in life. A school setting gives us the opportunity to build and offer to our society a generation that is balanced, owning a spiritual and a good social orientation and thus capable of overpowering the social ideologies directed towards the corruption of youth and society.
The origin of the School
This project, which was initially taken care of by the members of the St. Anthony’s Community in close collaboration with some Friars, left its intention open to modifications so as to give an appropriate anwser to the needs of the changing times. That is why it has evolved from a center taking care of the social status of single mothers to a rehabilitation center and finally to a comprehensive college, the Cecilia memorial college. The successes recorded by the school risked being halted by administrative difficulties since the running of the school depended solely on the goodwill of the teachers and some benefactors. The St. Anthony’s community finding it difficult to continue the running of the shcool then proposed that the administration of the school be taken over by the Friars and as God would have it, that same year the Bishop of Kumbo decreed that all Catholic Colleges in his diocese be run either by his priests or by religious congregations. The option to take over the management of the school ad experimentum, portrayed some great advantages as it will first of all, ensure the employment of those sisters who had been our long time collaborators and secondly, the friars will have the freedom to develop the peice of land next to the school according to their needs, something which may not be possible if we allow the bishop to take over the shcool or its environs. To this effect, the academin year 2010-2011 was managed by the Friars. This temporal taking over saw some few modifications such as the name of the school being changed from Cecilia Memorial College to Saint Anthony of Padua Catholic Comprehensive College.
The College and life in the college
The Beautiful campus
Students in the refectory
Students enjoying their school
The school laboratory
Students on an excursion
Br. Joseph Mengven, the principal of the College, enjoying the Campus.
The Principal
Br. Joseph Mengven
Tel: +237 678 171 838 or +237 672 899 530
For the school: +237 681 722 162
Vice Principal
Br. Peter Bernsah
Tel: +237 651 03 35 36
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http://www.lebialem.info/page-5/page-8/
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Inculturation and Social Change by Vincent Lockhart
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Inculturation and Social Change among the Savannah Societies of Western Cameroon by Vincent Lockhart
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2.3 Multiculturalism and Ecclesial Unity Although collegiality, the communion of bishops with the Pope at their head, is a concept which has existed in the Church since the early times, it is only since the Second Vatican Council that collegiality has been exercised to any real effect[5]. The emergence of a truer collegiality and the growing recognition of the multiplicity of charisms in the Church, particularly those among the laity, reflects an awareness not only that the Spirit is equally active outwith the hierarchy but also that the life of the Church consists in the experience of the whole people of God. The move away from a hierarchical/clerical-dominated model of the Church, at least in spirit, reveals a greater richness in the Church but, in the very revealing, creates new possibilities, new ways of ‘being’ Church which hitherto would have been unthinkable. The lay ministries, the lay apostolate, the lay ecclesial movements, parish and diocesan councils, base communities, the justice and peace commissions - all of these, for example, have become an integral part of the life of the Church in the post-conciliar period. They are an expression of the richness in the life of the Church but they have also revealed that variety of expression, a greater communion and sharing of responsibility among the
______________________________5 See EIA, 15-18
11
Church’s members, actually enlivens the Church and makes it more open to being a sign of hope to the world.
The African Synod is part of this progression towards a greater communion and variety of expression in the Church’s life under the guidance of the Spirit. However, the Synod marks a significant development in implementing the notion of multiculturalism within the Catholic Church during the post-conciliar era. Aylward Shorter sees multiculturalism as having begun with Vatican II, particularly with the ‘virtual abolition of Latin as the language of the Catholic liturgy.’[6] The use of vernacular languages was welcomed throughout the Church despite a considerable amount of feet dragging on the part of Vatican officials who had to approve the liturgical texts. Language, however, is closely tied to culture. In many ways the vernacular translations of liturgies were often literal trans-verbalisations of the standard Latin version. In the cross-over from one language to another, the Judeo-Greco formulations of the Christian mysteries remained intact. They were often incomprehensible to those who did not belong to a culture which had its origins in Judeo-Greco thinking. The expression of liturgies, catechetics and doctrines, therefore, has effectively continued to be dominated by European cognitive patterns. Even in the case of the Zaïrean Mass, which took almost twenty years to be approved, enormous concessions at a textual level had to be made before it was finally accepted by Rome. It is really with the African Synod, I would argue, that we have an acceptance of the notion of real multiculturalism within the Church. Despite the continuing hesitancy and extreme caution on the part of Rome, the Synod marks the acceptance of the principle that Sacred Scripture and the Apostolic Tradition, originating historically in Judeo-Greco culture, can be expressed faithfully in other cultures, through their languages and using the philosophical and theological categories particular to them. However, it has to be recognised that many of these cultures do not have a language or cognitive system capable of expressing the full depth of meaning contained in the Christian mysteries. They lack (prior to evangelisation) the experience of the revelation of God in Christ within their own
12
culture, that is, the data upon which theologising, for example, can produce doctrine and which also, as part of an historical process, cumulatively refines the categories and methodology required for theologising. The Christ event was as equally new to Jews and Helenists of the first century as it is for the Kikuyu, Baganda, Bamileke or Igbos of the twentieth. The delicate task facing philosophers, theologians, translators, pastors and all involved in evangelisation is to remain faithful to Scripture and the Apostolic Tradition while utilising, enhancing and developing traditional categories of thought and modes of expression when presenting or living out Christianity[7].
It can be argued that once a particular cultural group begins to interpret its own experience of Christ then there is a danger that those belonging to that group may claim that their own form of Christianity distinguishes them from other cultural forms to such an extent that ecclesial unity and universality at the level of real communion are put in doubt. A mystical understanding of unity might be acceptable but the concept of being subject to a centre or to the wider implications of collegiality would be abhorrent. This would, in other words, be a position of cultural relativism. However, two points must be borne in mind. The first is that the original experience of Christianity was conducted in the context of contact with another culture. The fact that Christianity then develops from that first encounter and later establishes itself firmly within the new cultural setting is proof that Christianity, its beliefs and practices, is not only capable of crossing cultural divides but suggests that it can do so constantly. This is one of the basic principles involved in acculturation. The second point to be kept in mind and which is closely related to the first, is that culture is a category of interaction. That is why it is always evolving. Interaction has always taken place between African societies. We shall see this in the next section when we come to deal with traditional religion. Cultural relativism, therefore, is impossible. However, attempts at cultural relativism may be made under the guise of another philosophy for various reasons, usually as part of a desire for social or political
______________________________
6 Shorter, 1988:22
7 Cf. EIA, 62
13
power or to achieve independence from a centre which resides in another culture[8]. This is a denial of the communion which is integral to the life of the Church. Multiculturalism within the Church implies a more authentic communion not simply within a local Church but with the universal ecclesial reality. The acceptance of multiculturalism, therefore, is not a threat to unity but a deeper affirmation of it. It requires a greater commitment from the parts to adhere more closely to the whole for without this the identity of the Church would cease to conform to what Jesus prayed to the Father for: ‘Father, may they all be one. May they be one as you and I are one.’[9]
The fear of losing control of the different parts of the Church, even of the possibility of its disintegration or the development of syncretism is perhaps the all-abiding fear of Vatican officials. The danger, certainly, is real but progress always requires an act of faith both in the other members of the Church and in the action of the Holy Spirit. It requires a faith in unity not simply as a one way process but as a mutual exchange between Rome and the other parts of the Church. The shift from monoculturalism to multiculturalism, sealed at the Synod, does not diminish the importance of the unity and universality which must characterise the Church. Everything in the life of the Church must continue to affirm that unity in some way.
The hierarchy’s charism of discerning is not compromised by multiculturalism. Instead it demands a broader understanding of humanity with regard to the implications of all the Christian mysteries, from the Incarnation through to Pentecost. If the hierarchy responds to the promptings of the Spirit to widen the variety of forms of expressing the Christian mysteries so that they represent a fuller expression of the whole of humanity, then it is not unreasonable to assume that, in the Divine economy, an accompanying grace will be given by the Spirit to
_______________________________
8 Jn. 17:21
9 The Vatican’s reservations about the Zaïrean Mass, mentioned earlier, were based on a suspicion that the liturgy was a covert expression of President Mobuto’s programme of Authenticité which sought to affirm African culture as part of a reaction to the Europeanisation which took place during the colonial experience.
14
enable them to exercise their charisms to greater effect. Equally, if the Christian mysteries are to penetrate more fully into all the multiple expressions - cultures - of humanity, then there is surely a greater need for the hierarchy’s charism of discernment. That requires an obedience - an unpopular word in western society - which is rooted in a belief in God’s love. Obedience, the free and loving gift of the will as an act of sharing in the mystery of the Cross, still remains the most effective way in which the Spirit can be released in order to create a deeper communion within the Church.
No one denies the need for unity and universality, not even the most extreme elements of the Church’s liberal wing. The problems arise when a practical definition of these is sought or proposed. Unfortunately, as with many issues in the Church, this debate has been largely dominated by the situation of the Church in Europe and has been conducted principally by Europeans. It has something of the nature of Plato’s discussion about the meaning of shadows on the wall of a cave[10]. Ideas as to what they represent are plentiful but the lack of practical experience renders the debate somewhat unreal. The breakdown of European society has not yet arrived but the dearth of social communion and the increasing sense of alienation are marks of a profound social and cultural crisis[11]. To put it briefly, the crisis in European culture and society makes it difficult for the Church in Europe to arrive at a meaningful understanding of ecclesial unity because, like the rest of society, it does not have a current experience of social unity upon which it can base or apply such an understanding.
The centre of Christianity has shifted to the southern world in more ways than one. It is not simply a question of numbers, it is also a question of having the social prerequisites to form a Church. The discovery of what unity and universality mean in practice in the modern world was one of the tasks given to the Synod by the Church. Africa perhaps is the best place where this experiment can be carried out. The Church in Sub-Saharan Africa does not have the baggage
_______________________________
10 See Plato, Republic, 514a-517b.
11 See H. Rootmaaker, Western Art and the Death of a Culture (1972).
15
of a long Christian tradition such as the Church in the West. It also does not suffer from the depressing spectacle of decreasing numbers or a society losing its cohesion because of an over-emphasis on individualism. Above all, Africa’s principal contribution to the future of the Church is that the sense of social unity is still alive and active at the level of ordinary life.
While it appears that the future of Christianity lies south of the equator, Rome will always have a particular significance in terms of being the centre and symbol of the unity of the Catholic Church. Given the importance of symbols within many of the cultures of Sub-Saharan Africa, particularly those relating to the unity of a people, it can be argued that Rome was almost the only place that the African bishops could meet and can be interpreted as an act of inculturation in itself[12]. In a profound way, it was a demonstration of the trans-cultural quality of unity which is typically created by the Spirit. That unity is, at one and the same moment, an expression both of the soul of the African socio-cultural reality and the most singularly defining characteristic and ideal of the Church, to be the presence of the Trinity among humanity.
The fact that the unity of the African Church with the rest of the Church, and particularly with the Pontiff, is one of the recurring motifs running throughout Ecclesia in Africa should not be interpreted negatively as Rome wishing to stress its control over the African Church. Interspersed throughout John Paul II’s Synodal Exhortation are numerous examples of the source of joy which he has found in the Church in Africa. Taken together with his comments and speeches during his many visits to Africa, we are left with the impression that John Paul II seems convinced that the Church needs Africa because of the hope it promises for the future of the whole Church. This is evident in his preface to Ecclesia in Africa where he saw the primary aim of the Synod as being to strengthen the
_______________________________
12 In a private conversation with Cardinal Tumi of Cameroon, the Chairman of the Preparatory Committee for the Synod, he informed me that almost all the bishops preferred Rome as a venue since it not only avoided a certain rivalry about which major city on the continent was the capital of Catholicism in Africa but also that, given the importance of the event, they felt that everyone should appear to be equal. However, financial and logistical reasons also played a part.
16
communion of bishops but also as having an immense significance and interest for the whole Church.[13]
2.5 The Incarnation, the Trinity and Inculturation The Synod linked the idea of inculturation with all the Christian mysteries: the Incarnation, the Redemption, the Paschal Mystery and Pentecost[14]. However, out of all of these it seems to note a particular connection with the Incarnation. The Synod Fathers, in fact, recalled John Paul II’s definition of inculturation as being ‘the process by which “catechesis ‘takes flesh’ in the various cultures”.’[15]In both the Incarnation and inculturation the object and strategy are the same. God becomes Man in order to bring about the redemption and this is achieved by the Divine penetrating the human reality completely, even to the experiencing of abandonment and death. Human reality, however, does not exist in the abstract[16]. It must be linked to history and to a particular human culture. By extension, the same must apply to the Incarnation and inculturation. However, inculturation is an extension of the Incarnation. With the latter we have the Divine directly and fully entering a particular cultural context as a means of entering the context of all humanity. The former, inculturation, which is a development from the Incarnation, is the process whereby God enters one cultural context from another.
The Incarnation was the revelation of God as Trinity. This is what is specifically ‘new’ about Christianity and what distinguishes it not only from the traditional religions of Africa but from all the other religions of the world. God as Trinity must have a deep significance for inculturation and, in fact, must determine our whole understanding of it.
Personhood can be described as the capacity to transcend one’s own particularity and be able to interact with the ‘Other’. This notion of ‘person’ is ascribed to God the Father and God the Son. Even if these terms, ‘Father’ and
_______________________________14 EIA, 60-61
15EIA, 59 and John Paul II, 1979:53
16Cf. EIA, 68
19
‘Son’, are analogous, the process taking place within the Godhead is only understandable through the notion of personhood and interaction[17]. The interaction which exists between the Father and the Son consists in a relatedness which involves a communication with the other which is absolute in character, i.e. the Father is (completely) in the Son and the Son is (completely) in the Father. This understanding of the relationship between the Father and the Son is one of the central themes running throughout John’s Gospel where we see Jesus constantly defining himself in terms of his relationship with the Father. The Father and the Son are one but still retain their particular identities. They are who they are precisely because each is absolutely in the other. The absolute nature of their interaction derives from the absolute manner in which they interact. This, in turn, derives from and affirms the absoluteness of their personhood. What we have here is dynamic. It is an eternal process which is always new, never static. However, the interaction between the Father and the Son, the unity which that relationship is, is such that, in itself, it too displays the characteristics of personhood. The interaction between the Father and the Son is neither one of them, nor is it both since that would violate the unity which must exclude the domination of one over the other. Their interaction is something else. The interaction draws its being from being in the other, in this case, in the Father and the Son concurrently. It itself, in other words, is and is related to that which it is not. This is the Holy Spirit[18].
We often speak of the Trinity as a community. We can perhaps, in a limited sense, even use the expression ‘culture’ in relation to the Trinity since we seem to have all the components which make up a culture: a self-sustaining pattern of interactions. We can also observe the pattern of this Trinitarian culture as being present in creation, above all in Man who, as the image of the Trinity, has personhood and the capacity to interact. Salvation history can be read using the
______________________________
17 Cf. Rahner 1975:103
18 To paraphrase St. Thomas Aquinas, the one thing I am sure of is that what I have written about the Trinity is a heresy of some sort or other (See Aquinas, Summa, §154). However, I have tried to keep company with Karl Rahner. (See Rahner, 1975:24-35, 101-103)
20
model of cultures interacting with one another. In this case the Trinitarian culture influences the culture(s) of Man but, because of its absoluteness, is not changed itself.
In Christ, the incarnate Word, the immanent life of God takes on a human dimension and, in so doing, perfects personhood in human terms. The abandonment of Christ on the Cross, when he felt forsaken by the Father, constituted, in human terms, the ultimate loss of self as an act of being in the Other, in the Father. This moment was the absolutising of human transcendence since it conformed to the pattern of Trinitarian interaction by virtue of the fact that Christ was both God and Man. The consequence of this interaction was the resurrection, the transformation of the entire human reality. In drawing all men to himself, therefore, Christ transforms human personhood and the human way of interacting. The Trinitarian culture can be summarised as ‘love one another as I have loved you.’ Human interaction is in a state of continual transformation by Christ but is itself the locus of encounter with him. To draw closer to the person of Christ means to interact in a way which conforms to his nature as God and Man. Interaction implies the social. It is in human relationships modelled on the Trinity and on Christ’s relationship with humanity that we are drawn not only in Christ to the Father but in Christ to one another. The Divine culture is unity and where we have unity, or at least the desire for it, we have the presence of God among humanity[19]. All humanity and all creation are in an evolving, dynamic process of being drawn together in him, the Omega Point[20].
The Spirit, as the interaction between the Father and the Son, will always seek the unity of all things. He is the pattern of love and the principle which draws order, love and coherent relatedness, out of chaos[21] and out of the nothingness
______________________________
19 See Mt. 18:20
20 See the work of Teilhard de Chardin, especially The Phenomenon of Man, (1959:257) and The Mass on the World in “Hymn of the Universe” (1965:75-92). There is, in fact, a close affiliation between the understanding of the Trinity we find in Process Theology, of which Teihard can be seen as being an exponent, and the cultural model which I am employing above. See also A. N. Whitehead’s Process and Reality (1957).
21 Gn. 1:1-2
21
which results from the will to transcend one’s self to be ‘in’ the Other. He is present in the interaction with Christ which we call the Church and it is there that he operates through the charisms mentioned earlier which are a consequence, we can say a social consequence, of Christ’s presence in the world. It is he who renders the incarnation possible and it is he who is the agent of inculturation.
The Spirit, however, is not solely confined to a conscious interaction with Christ. As the principle of unity, he was at work in the world before the Incarnation in the hearts of all mankind. His presence is transhistorical and transcultural and is evident whenever Man exercises his personhood, i.e. his capacity to transcend himself and interact with the Other out of love. As a created and relating being, Man is constantly in relation to God through the Spirit. An awareness of and reflection upon that relationship with the Divine can lead to an understanding of the demands it makes. Because of the Spirit, an individual can achieve a limited incarnation of all that is potentially good within himself. Such is the power of the Spirit that Man, despite his circumstances, is not a victim of history, i.e. he can receive salvation despite not having had the Good News announced to him. It is this idea which lies behind Justin’s semina Verbi, referred to by the Synod[22], Karl Rahner’s anonymous Christians[23] and the Church’s affirmation that salvation outside the Church is possible[24]. This process, which the Spirit carries out in the relationship of every individual with the Divine, is notoriously complex and is both difficult to define and determine with exactness.
We can affirm one thing, however: because of his finiteness and the limitations which that imposes upon his way of interacting, Man cannot achieve a social unity which takes account of the wholeness of the other or of the absoluteness of God. There will always be some imbalance in the process of interaction which will translate into the particular social and cultural context. A social ‘unity’ in these circumstances is usually achieved through some form of domination in the
______________________________
22 See Proposito 42 and EIA, 67
23 Rahner 1978: pp. 138ff. Cf. Lonergan 1973:109-110
24 Lumen Gentium, 36-45
22
relations between men and/or through the manipulation of Man’s capacity to interact with the Divine, the supernatural and the absolute. This, therefore, is why religion in some traditional African cultures can become a social tool for a ruling elite.
Social unity can only come about through a relationship with Christ, the locus of all perfecting interaction between God and Man and between men. Salvation cannot be an individual affair. It fruits must be social since the fundamental characteristic of Man and the Trinity resides in communion. Inculturation must address all forms of interaction taking place within a particular culture and society. Christianity must transform cultures by radically altering the nature of relationships within society - at the level of individual to individual and that existing between an individual and his society’s institutions - so that the power of the Spirit can recreate the society. The distinction between external and internal factors precipitating social change becomes somewhat blurred since it is the Spirit who is active in as many possibilities as he can find. The Church might initially find itself as an alien, external agent of social and cultural change but, that its proposals are accepted by some members of the society, is the work of the Spirit. For the Church to advance in a particular society requires that it has a social impact and that it becomes socially visible as a new pattern of interaction which promotes social unity. Evangelisation and inculturation, in other words, can only be valid if they are rooted in relationships which conform to the will of the Father, the example of Christ and are open to the grace-filled inspiration of the Spirit.
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Taking into account the Trinitarian implications of the Incarnation and the concept of ‘divine’ culture mentioned above, the definition of inculturation presented by Fr. Pedro Arrup S.J. will perhaps serve as a succinct way of summing up the major ideas I have presented so far about inculturation:
[Inculturation is...]
The incarnation of the Christian life and of the Christian message in a particular cultural context, in such a way that this experience finds expression through elements proper to the culture in question (this would be no more than a superficial adaptation) but becomes a principle that animates, directs and unifies the culture, transforming it so as to bring about a ‘new creation’.[25]
In taking the Incarnation as a starting point for any subsequent ideas about inculturation, the Synod laid a Trinitarian foundation to its thought. But it was also advancing a Trinitarian ‘culture’ which can speak to all mankind. If this is the basis, then there is a hope that European culture will become less dominant in the life of the Church. Two issues, however, remain constant. The first is that evangelisation and inculturation can only be meaningful if they emerge from an experience of unity. In this case, ecclesial unity. Secondly, salvation, the bringing about of a ‘new creation’ in the particular culture and society where it is hoped the Gospel will take root, can only be achieved by addressing the modes of interaction taking place within that social context. This is why the Synod did not devote a great deal of its energies to ‘expressions’ of inculturation such as liturgies. The bulk of the Synod’s proposals and those contained in John Paul’s Ecclesia in Africa are about the social and political problems affecting Africa. The Church, as a source of hope, sees its mission no longer as one of simply winning converts but of being a force which can transform African societies and cultures so that they can be a sign of hope for the world.
3.3 Fon Fontem Asonganyi
Among the Fons of the savannah cultures, Fontem Asonganyi was perhaps one of the best examples of social, political and cultural creativity. At the time of his succession in 1889, Asonganyi’s ‘kingdom’ was one of many small chiefdoms which had been founded by an ancestor who had migrated from the grasslands probably at the end of the 17th century. Through a mixture of guile, alliances and plain old violence, he absorbed many of the previously independent chiefdoms into his own and expanded his territory considerably by making war on the Mbo to the south and the Bayang to the west[32]. This expansion gave him control over vast areas of palm groves where his slaves worked to produce oil which was then sold at the markets on the grasslands. The economy of Lebang flourished greatly during Asonganyi’s reign. The core of his strategy was to establish himself as the most important middle-man in a trading system which linked the savannah and highlands with the coastal region which supplied guns, fish and European articles. Like all the savannah societies, a highly competitive spirit prevailed among the members of the Lebang society. Such ambition needed to be restrained and controlled, otherwise a chief or noble might easily find himself a victim of the intrigue and conspiracy which dominated the life of the royal courts. Asonganyi himself usurped the throne from his brother.
To consolidate the position he had won for himself through war and trade, Asonganyi adapted and expanded the role of the traditional secret societies which
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32 Cf. Brain 1971: 7-8
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had been brought originally from the grasslands[33]. The most powerful of these, Troh (the Night Society) was an adaptation of the Aka (The Elephant Society) which had come from the savannah and which acted as a form of secret police[34]. The Night Society was used to punish criminals and to keep order but it was used above all to enforce the will of Asonganyi on his sub-chiefs and the population. The sense of terror which members of the Troh engendered among the populace when they made their appearance - usually dressed in sackcloth, leaves, masks and carrying longs staves - was not simply because of their capacity for physical violence and destruction. The real power of Troh lay in their spiritual, mystical abilities. The members of the society met at night with their leader, the Fon. During their rituals they were believed to transform themselves into supernatural beasts which resembled leopards, elephants, snakes and other ferocious animals. The whole company would then ‘fly’ to the top of a mountain peak where they feasted on human flesh. The ritual, in effect, unleashed their power as ‘witches’, a term which signified evil spirits which have the capacity of ‘eating’ the spirits of others. What is interesting is that anyone accused of witchcraft outwith the society was punished severely, even with hanging. Spiritual power, either good or evil, could only be exercised legitimately by the Fon and his inner circle.
Although an individual in Lebang would pray to the creator god and call upon his blessing, the relationship with more ‘local’ gods and with one’s ancestors was often more important, practised more frequently and was also much more ritualised. This level of religious activity, however, tended to be practised among important families but generally it did not have a significance outwith the family circle. There were essentially two main aims to this familial form of religion. The first was to maintain a cordial relationship with the ancestors who were the source of identity, unity and power within the family. The second, which followed as a consequence of the first, was to obtain the ancestors’ blessing, approval and protection for the family. This communion between the past and the present, between the living and the dead demonstrates the innate social quality of
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33 ibid., Chapter 4.
34 Cf. Maillard 1985:91-105
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the traditional religion and probably predates the migration period since it more simple in content but also widespread among all the savannah cultures[35].
Asonganyi, however, incorporated this familial form of religion into another of the traditional institutions known as Lefem (the Gong Society). The term Lefem referred to both the society and the sacred forest, a small copse close to the Fon’s palace, where the society held its meetings. Only the Fon, his chiefs, nobles and retainers were permitted to enter the Lefem. Women, children and commoners were debarred on pain of death[36]. The forest was a physical symbol of the political and spiritual power of the Fon and it was made more potent when the Lefem society met within it. Its power was continually being augmented because witches, stillborn children, indeed anything untoward, would be buried there. Feasting and playing the sacred gongs (iron bells) was an important part of the Lefem meetings but its principal concern was to discuss social and political matters, to judge cases and decide on punishment[37]. An integral part of the meeting, however, was the offering of sacrifices to the Royal ancestors, carved figures of whom were brought to light[38]. It was believed that the showing of these statues during the Lefem rendered the ancestors present to the discussions. All the decisions arrived at, therefore, were seen as being an agreement also with the royal authority of the past[39]. Once again, therefore, we can see that the social, political and religious are contained in one event. The incorporation of the
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35 cf. Maillard 1985: 210-215
36 cf. ibid., p. 41
37 This society has its counterpart in all the grassland Fondoms. Among those around modern-day Bamenda, it is the Kwifor society which decides affairs of state, judges cases and carries out punishments. What is unusual about Kwifor, however, is that the Fon is not a member. The Fon may rule but he is accountable to the Kwifor society which can even depose him if he is seen to be unjust. It is interesting that the pro-democracy movement which began in Cameroon in 1990 started in Bamenda which continues to be its heartland. The leader of the movement, Ni John Fru Ndi, is not only a committed Presbyterian and a member of Kwifor himself, he is also one of a rare breed in African politics, namely, an honest man. One of the central ideas of his party is the notion that government officials and leaders, i.e. the modern ‘Fons’, must be accountable to the people.
38 Bangwa carving is unique and the subject of Brain and Pollock’s study (1971). The main centre of carving was at Asonganyi’s palace in Azi, Lebang though the art spread throughout the ‘Bangwa’ area. Many of these statues were taken by the Germans in the early part of the 20th century and most of them are now housed in a special collection in Berlin. The most famous piece, “The Bangwa Princess”, was bought from the German collection by the Franklin Museum of New York for 1.5 million dollars in 1989.
39 cf. Brain, 1971:84
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ancestors into the affairs of state, however, was Asonganyi’s innovation and further affirmed his authority since it was only the royal ancestors who were present, not those of other chiefs or commoners. Any attempt to usurp the Fon’s authority, therefore, would involve taking on the spiritual powers which maintained the order of the universe. Lefem is a clear example not only of the integral connection between the social, political and religious but also of the way in which the religious and spiritual were drafted in to support the ruling authority and the social structures.
Asonganyi imported a number of other societies from neighbouring groups such as the Mbo and the Bayang. His ultimate aim would seem to have been to place everyone into one or other of these societies in order that each one knew his place and behaved accordingly. All these societies had a strong spiritual basis to them and, in emphasising the clear stratification of Lebang society, they were a reminder of the close connection between supernatural and temporal power. Asonganyi was famous for organising feasts at which the whole population would enjoy his generosity. However, all the various societies were expected to present their own dances or perform some ritual function during the occasion. The order in which these took place was strictly regulated and reflected the social hierarchy.
Large celebrations such as those held by Asonganyi were typical of the savannah Fondoms. While religious rituals did have some part to play during the proceedings, and social and political power was very much in evidence, the main purpose was to create a sense of unity among everyone. The Abin ceremony of the people of Bafut deserves mention as an example of a religious ritual promoting social unity[40]. Once a year the entire population met to offer sacrifice at a waterfall near the Fon’s palace. The sacrifice, various foods and leaves, was seen as being acceptable to the ancestors if it was sucked into the whirlpool below the falls. This condition fulfilled, each person aired their complaints about
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40 I am grateful to my friend, Rev. Aaron Su, for his explanations of this ceremony and the role of Kwifor mentioned earlier.
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all those with whom he or she was in disagreement. After three days of emotional fireworks everyone had to drink palm wine together as a sign of reconciliation. Another sacrifice was then made and if this was ‘accepted’ by the ancestors at the waterfall, then it was believed that peace reigned in Bafut. If it was not accepted, i.e. the offering floated round without being sucked down, then those still harbouring resentments were ordered to come forward and be truly reconciled.
These examples, I hope, demonstrate not only the link which existed between the religious and the socio-political but also the fact that much of the nature and function of the savannah religions was actually determined by the socio-political systems they operated in. Religion was a creation of society and its servant.
4.2 The Plantation Experience and the First Level of Inculturation In 1885, within a year of the establishment of the German Protectorate, German trading companies set up the first plantations on the fertile slopes of Mount Cameroon[47]. Initially workers were either forcibly conscripted or ‘donated’ by chiefs as a way of paying taxes to the colonial administration. While the seizure of vast amounts of land had a devastating effect upon the local Bakweri, the workers brought from the savannah region and who constituted the bulk of the labour force did not adapt well to the coastal climate. The death rate among these men has been estimated at between 30 to 50%[48]. By 1910 the situation had improved but it was only after the First World War, when the plantations came under British control, that they became more attractive to those in search of financial gain.
_____________________________47 Ardener 1961:83
48 Eyongateh 1974:85
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For the young men of the savannah, most of whom were in their early twenties, the plantations were an quick way to amass enough money for bridewealth payments. If they stayed at home they could only expect to marry in their thirties and, as most of them had no great social status within their own societies, the plantations represented an opportunity of advancing themselves. The average length of stay was 6 years[49] and by 1938 as many as 25,000 men were employed in the plantations. This would rise to 32,000 in 1953, the all-time peak[50].
Even if a large number of these men tended to come from the savannah area, no one tribal group dominated the labour force as a whole[51]. In many ways the plantation workers developed their own culture and society. The common language was pidgin English. The economy was based on cash rather than bartering. Men maintained close ties with their own countrymen but there was a great deal of mixing with those of other tribal groups. Ardener, in fact, reports that 82.5% of men preferred to live in mixed (tribal) camps and work in mixed (tribal) squads[52]. My own informants[53] confirm Ardener’s findings that there were less disputes, less competition, jealousy and witchcraft when camps and squads were mixed[54]. This was felt to be particularly true by the men from the hierarchical savannah societies and, although conditions were difficult, they often speak of life on the plantations as being more egalitarian and less restrictive socially. The plantations, therefore, catered for economic aspirations and offered a greater degree of social freedom.
As a place of evangelisation and conversion the plantations provided a unique opportunity. The strict social and political structure of the savannah kingdoms
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49 Ardener et al, 1960: 47
50 ibid., pp. 3-5
51 Ardener 1961: 89
52 ibid., p. 101
53 Stanislaus Nkeng (late) worked in the plantations in the 1920’s and 30’s and Mathias Anu from 1946-1951.
54 Ardener 1961: pp. 101-104
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would hardly have allowed any innovation which did not support the power of the Fons and their sub chiefs. They would immediately recognised the subversive quality of Christianity since it challenged some of the basic beliefs and practices which underpinned their authority and status. Later events were to bear this out. Almost all the men who worked on the plantations attended Christian religious services at some time during their stay in the camps. However, for most the motive was usually one of simple curiosity. During the periods 1931-39 and 1946-53, 37% of men attended Roman Catholic catechism classes at one time or another. 19% completed the course and were baptised. The remainder either abandoned the classes or were baptised elsewhere after they left the plantations[55].
An examination of the question as to why these men converted to Christianity will, I believe, provide us with evidence of the initial stages of inculturation. It can be argued that by becoming involved in the European economic and industrial organisation which controlled the plantations, it was logical that workers embraced the European religion as well. This idea is based on the inextricable link which exists between economics, social organisation and religion in many African world views. Another idea, closely related to this, would suggest that enormous economic, social and military power must be backed, in an equal degree, by religious power. To put it in simpler terms, the white man’s great power comes from having a more powerful God. The fact that conversions among men of the savannah societies was proportionately higher than among other, less socially organised, groups would seem to give some support to these ideas. However, these explanations of conversion require a somewhat robotic or mercenary attitude on the part of those who became Christians. They suggest an over-structural understanding of religion and
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55 These figures are very approximate but they perhaps give some idea of what was going on. I arrived at them by comparing statistics from Ardener’s studies of the plantations (1960 and 1961), British colonial records in Buea and the ‘Sacred Returns’ (annual statistics of sacramental life) of those parishes which served the plantations (Diocese of Buea archives). The number of baptisms could have been higher since Catholic priests, Presbyterian pastors and catechists often complained that they simply could not cope with the numbers.
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humanity. Conversion is much more complex since it is an intensely human phenomenon.
It is perhaps useful at this point to mention acculturation, a term which is often confused with inculturation but which is a distinctly different sociological concept[56]. Acculturation is the encounter between one culture and another, or the encounter between cultures. As we have seen earlier, this is perhaps the principal cause of social change. It can even be said that this dynamism is one of the principal characteristics of culture. The men working on the plantations in the post First World War period encountered some aspects of Western culture. These were mostly technological and economic. The majority of Cameroonian men rarely came into contact with their European managers. Although they were under a certain organisational domination as humble labourers, it would be stretching ideas to suggest that this constituted a form of cultural domination. The men were also free to go home at any time if they so desired. With Christianity, however, we do have a cultural encounter since it involved new ideas and new forms of behaviour. However, the process of acculturation taking place in the plantations was modified by two important factors. Firstly, in the encounter with European Christianity, men had a complete and individual freedom of choice. Secondly, the completeness and individuality of this freedom arose out of the fact that men were living in a context outwith their cultural setting. More will be said about this later, but it shows that the encounter between savannah culture and Christianity was in fact only an indirect one. Thirdly, most men who became Christians were not catechised directly by European priests, this work was done by catechists who were Cameroonians. For that reason it can perhaps be said that there was probably some form of ‘cultural filter’ in the whole process.
In his discussion about conversion, Horton criticises the over-structural approach to religion, mentioned earlier, which can be a common fault among
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56 See Shorter 1994: 6-8, 51-57.
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many sociologists and anthropologists[57]. Although he does not use the term ‘acculturation’, the concept is contained in much of what he says about the process of conversion. We can see this when he suggests that for Christianity to take root in a given society it must often be accompanied by other external factors which are in the process of promoting social change[58]. The conversions to Christianity which took place in the plantations were the first expression of a coincidental spread of both Christianity and a new socio-economic system in the Cameroons during the early 20th century. This phenomenon apparently confirms Horton’s claim, arrived at in similar circumstances, that a widening of economic relations promotes a deeper awareness of God as the Supreme Being and facilitates an increased relationship with Him to the detriment of more local ‘gods’ such as the ancestors[59]. This association, even the perception of a causal relationship, between the spread of Christianity and social/economic development surfaces frequently in the conversations of Christians who converted during the colonial period. If we examine what they say in more detail we can see that the personal and social impact they often ascribe to Christianity has three dimensions.
The first is, as Horton observes, a greater awareness of and relationship with the Supreme God which has a side-effect of diminishing, even eliminating, the importance of the ancestors. The second, which is a consequence of the first, is that personal conduct is influenced, even determined by the relationship with the Divine. This is also accompanied by a corresponding increase of the sense of personal responsibility. All religious and social activity, therefore, serves the Supreme God. This dimension weakens the position of the Fon and the ancestors in the socio-religious equation. The third impact which the first Christians of the plantations often speak of is that Christianity opened their eyes not simply to the wider world, but also to a new and better way of living together with others. The plantations certainly provided a release from the socially restrictive atmosphere
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57 See Horton & Peel, 1976: 481-498. Also Horton, 1971 and 1975.
58 See Horton 1971:102-107
59 Horton 1971:103 and Horton & Peel 1976:482-483.
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of savannah society, particularly if you were a young man without a title, land or wives, but what is important to note here is the awareness that, within a Christian community, social relationships were not to be dominated by the fear of social, political and mystical power such as that wielded by the Fons. All were equal in the eyes of a God who demanded obedience to the law of love. Justice and social conduct, therefore, were to be regulated by an immutable code which had its origin outwith the human society. This shift in thinking represented an enormous break with the traditional system of religious ideas and practices which relied on the will and political interests of the Fon. It, therefore, constituted a fundamental change for the social role of religion in the savannah societies. In principle, religion was no longer to be determined by the socio-political system which it was expected to serve but, rather, the pattern of relationships which governed the order of society would themselves be determined by reference to a set of religious ideals which were independent of that social system. This about-turn, I would argue, was one of the vital elements in bringing about a first level of the inculturation of the gospel message among the first Christians who originated from the savannah cultures, i.e. that in terms of moral consciousness the relationship with the Christian God and the demands inherent to that relationship became the determining factor for social behaviour (and, therefore, society) and was the base line against which this would be judged. Although the product of this first level of inculturation was a sense of psychological and spiritual liberation, we have to bear in mind that its realisation was only possible in circumstances where individuals of that culture were no longer under the control of the ruling forces of savannah society. An increase in social freedom facilitated greater spiritual freedom which in turn provided the opportunity for spiritual discovery.
At this point, one might argue that the new Christians of the plantations had merely exchanged one set of rulers for another. By becoming Roman Catholics they had put themselves under the strict regime of the Catholic hierarchy who were represented locally by missionary priests. In 1921 there were only four priests working in the entire British Cameroons. Even when more missionaries
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arrived later they were often assigned to setting up new missions further inland. The result, therefore, was that Christians in the plantations were often left to fend for themselves. A priest would perhaps say Mass in one or two of the plantation missions each Sunday and leave the running of the Christian community to a small committee of Christians who were headed by a catechist. These small bands of Christians scattered throughout the numerous camps maintained their own sense of ‘Church’ and regulated themselves. Ecclesiastical control, therefore, was minimal.
The minimal contact with European missionaries certainly ensured a lack of cultural domination in the process of acculturation but one wonders to what degree the Christians of the Cameroonian plantations were ‘orthodox’ in terms of Roman Catholicism. This, I doubt, can ever be measured accurately. Furthermore, the situation was complicated by another important factor in the evangelisation process, namely, the difficulty of communicating complex ideas from one culture to another. This often led to what Isichei describes as a working misunderstanding between European missionaries and their African converts[60], i.e. both parties were aware that what the priest was saying was not necessarily the same as what converts understood. Human affairs are frequently riddled with such approximations and compromise. Looking at the plantations experience, I am inclined to believe that the low level of involvement of the ‘official’ Church is a necessary component in the initial stages of primary evangelisation[61] since it allowed these first Christians the space and flexibility to come to terms with their new faith without it being completely alien. It perhaps allowed the Spirit to work
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60 Isichei, 1970: 214
61 This was the core idea of Vincent Donovan’s Christianity Rediscovered: An Epistle to the Masai (1978). While some of his proposals for missionary work are refreshing, his approach is minimalist in the extreme. According to Donovan, a missionary had no other task than to go and announce the basic facts about Jesus Christ and then leave the formation of ecclesial structures and liturgy to those whom he had ‘evangelised’. The tone of the first half of the book is distinctly arrogant. The second half recounts his own experience of working among the Masai. For anyone who knows Africa, his ideas are not only wooly but also show that he understood very little about the Masai. Essentially he mistook the hospitality and politeness of his Masai hosts as a thirst for the Gospel. The book was hailed as a milestone by those in the West who had never been involved in any missionary work. Its success inspired him, after three years of missionary work, to take up an appointment in an American university as its guru in missiology. His Masai ‘missions’ did not survive his departure since the only factor which could keep them together was Donovan’s own enthusiasm.
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undisturbed in the exchange of ideas between men of similar backgrounds and culture so that they were able to arrive at an understanding which, while open to the universal aspects of Catholicism, was seen as relevant to their own particular situation.
The sense of collective identity was an essential factor in the realisation of this first level of inculturation. The liberation from the social and spiritual fear which characterised savannah society constituted one of the main bonding factors among converts and this was maintained through the twice-daily prayer meetings. Men would meet for morning and evening prayer where further doctrine was taught and individual problems and disputes were discussed. Like any small group, the sharing and possession of ‘new’ knowledge, particularly where some form of ritual initiation was involved, strengthened the bond between members and created a unique sense of identity. However, the sense of belonging to something wider and more universal, the Catholic Church, was also an important part of this sense of identity even if the men had only a limited contact with it. The sheer strength and depth of faith which these first Christians possessed, combined with their profound knowledge and understanding of Catholic doctrine, is still legendary and an inspiration to Catholics in Cameroon today.
To summarise, therefore, the first level of inculturation saw a new relationship with the Supreme God. Religious belief and practice were a consequence of that relationship and, therefore, were no longer determined by the social and political interests of a ruling elite. Instead, social relations themselves were to be determined by reference to the demands of the relationship with God. The product of this new relationship was also a sense of psychological and spiritual liberation which was affirmed through an intensely collective experience. The sense of Christian identity which resulted from this, while limited by a lack of contact with European missionaries, was, nonetheless, aware of and open to the universal character of the Catholic Church.
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4.3 Conflict, Schools and the Second Level of Inculturation When the converts from the plantations returned to their villages, it was not long before small Christian communities sprang up all over the high savannah area. The story of how many of these came into being is a fascinating one but there is not the space available here to tell it. Despite the fact that there were many of them, there seems to have been very little communication between these groups. There were many reasons for this: the mountainous nature of the terrain, hostility between villages and kingdoms, but more often than not there was a lack of awareness that there actually were other groups. Up until the 1940’s those communities which were not near a main mission could only expect a visit from a priest perhaps every five or six months. As with the plantations, therefore, communities had to run their own affairs. However, while these communities bore a great similarity to those of the plantations, i.e. twice-daily prayer meetings, a great sense of solidarity, etc., it was not long before they came into conflict with the traditional authorities.
Christians refused to comply with or participate in a number of traditional practices, the principal of which were: taking part in oath swearing when witchcraft was the suspected cause of illness or death, operations on corpses to divine the cause of death, polygamy and becoming part of traditional societies. In a society which had a strong sense of morality, the behaviour of these Christians was seen as intolerable because it threatened the fundamental principles which held society together. Opinions hardened on both sides and Christians found themselves under constant suspicion and persecution. During the period between the defeat of the German colonial power in 1915 and the establishment of British rule in the early 1920’s the Fons reasserted their authority and control over their kingdoms[62]. Christians suffered considerably as a consequence. Unlike the
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62 For example, Fontem Asonganyi burned down the mission and expelled anyone trying to proselytise in his area. In Shisong in Banso country several leading Christians were murdered. Many Christians from the grasslands fled to the coast where towns such as Victoria and Tiko were beginning to develop.
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plantations where Christians had lived together, the Christians on the savannah lived with relatives who did not share their new found beliefs. It is not surprising, therefore, to discover that many of these first Christians succumbed to family pressure and abandoned Christianity.
Although, at first glance, the growth rate in the membership of the Church seemed to be almost static during this period (1915-1922), my own investigations into Church records show that there was a steady flow of new catechumens. This suggests several interesting facts. The first is that the sudden and complete absence of foreign missionaries did not prevent new conversions. This shows that the essential work of evangelisation was in the hands of lay Cameroonians, usually catechists. Although there was a lack of official Church structures, communities did attract new members and did so despite persecution. This, I believe, shows that there was some degree of inculturation of the Christian faith. Conversations with surviving members of these communities suggests that it bore many of the same features as the first level of inculturation dealt with in the last section.
An important element which enabled these communities to survive during the 1915-1922 period was, I believe, the rigourous catechumenate which new converts had to undergo. How long these communities would have continued to survive or how ‘Catholic’ they would have remained is difficult to determine. The establishment of British rule and the return of missionaries in 1922 provided the with some relief. However, one tactic employed by the missionaries to safeguard communities was to have all the Christians living together in one place[63]. Disagreements about religious practice still persisted but the main conflicts became political. Chiefs and catechists frequently clashed over questions of authority. The British, because of their policy of Indirect Rule, almost always took sides with the traditional authorities in any disputes between chiefs and Christians. There were many examples of catechists being
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63 This became a common practice throughout Africa during the late 19th and early 20th centuries. Chinua Achebe refers to one of these Christian communities in his novel Things Fall Apart (1958) and provides a good example of how they were regarded by the rest of society.
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imprisoned[64], priests being fined or expelled from the country[65] and ordinary Christians being flogged[66] because all of them were seen as usurping traditional authority in one way or another. This tension between Christians and their local traditional authorities was matched at a higher level by the animosity between the missionaries and the British colonial administration[67]. Christian communities, therefore, often felt themselves to be under a state of seige.
The 1940 agreement whereby the British colonial administration would provide finance for primary schools run by the Catholic Mission[68] marked a significant step in the evangelisation process and in the development of the Church in the savannah area. A large number of schools were opened and although not compelled to do so, many children became Christians. From the parents’ point of view, the education of their children promised long term economic benefits when their children would be able to earn salaries and hold posts of responsibility. The relationship between missionaries, colonial administrators and traditional authorities, therefore, swiftly changed to one of close cooperation since the schools neatly served all their separate interests. However, by handing their children over to the mission and allowing them to become Christians, parents were effectively undermining many of their own traditional beliefs. Perhaps they were not aware of the full power of education or were prepared to compromise their beliefs in order to achieve economic power. Some of the Fons, at least, were conscious of the threat of mission schools to their culture and would only reluctantly accept Native Authority schools which
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64 See Rex versus Nkeng, Mamfe Court, November 1929, File Nc/c (Mf), Buea Archives (BA).
65 See Interference With Native Courts, File sd. 1928/4 and File sd. 1931/5 (BA); Complaints Against Roman Catholic Mission, File sd. 1930/1; Confidential Memorandum from D.O. Mamfe - A.E. Tweed to Resident, Buea, 25th September 1928: Complaint against Fr. Ham.
66 See Roman Catholic Mission, Bamenda, File sd. 1928/2 (BA).
67 See the 1925-34 correspondance between Mgr. Peter Rogan M.H.M., Vicar Apostolic and E. Arnett, Resident, Buea in which Rogan complained about the many examples of injustice shown against Christians by traditional rulers and the colonial authorities. (Roman Catholic Archives, Buea and Bambui, Bamenda)
68 See footnote 46, p.33.
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were run directly by the colonial administration and where religion was not taught.
As well as providing a means of mass evangelisation, the schools also provided the missionaries with another, equally important function, i.e. they were able to exert a greater control over Christian communities, their formation and their development. This was possible also because it coincided with an increase in the number of missionaries arriving in the grasslands during the post Second World War period when there was a boom in priestly and religious vocations throughout Europe. Priests supervised the running of the primary schools within their parishes where the headmasters and teachers were Cameroonian, often men who had become Christians on the plantations. The small number of secondary schools which the Catholic Mission opened were staffed entirely by priests who saw them as an opportunity to create a Catholic elite. The curriculum in both forms of schools aimed at providing a western-style education but the over all educational vision was one of full human development with religion and spirituality being accorded great importance. In many ways the schools bore great similarities to the plantation experience, for example, they operated outwith the control of the traditional social and political system. However, even if those teaching were largely Christians of the savannah culture, the spiritual and catechetical formation was much more formal and exact. It was not long before the mission schools produced people who would go on to become civil servants, doctors, lawyers, teachers, businessmen and politicians.
The fact that the introduction of schools made Christianity more acceptable in the eyes of traditional society was closely linked to the economic growth experienced in Cameroon during the post war period. People identified Christianity, education and the new economic system as part of a single phenomenon which had its origin in the Western world. That perception was correct in terms of political, economic and social power. One of the consequences of this was that the 1950’s saw the beginning of the end for the Fons and their ability to rigidly control the lives of their subjects. Their power
49
was gradually being handed over to the Cameroonians who had received a western-style education or who had become wealthy through commerce[69]. These individuals effectively became the ‘Fons’ of the new society since they understood the new dispensation, were products of it and it was they who controlled the direction in which society was going. It came as no surprise that the political movement which led to the independence of West Cameroon (later united with the Republic of Cameroun) was exclusively in the hands of individuals who had been through mission schools. The government of West Cameroon, in fact, was made up predominantly of Christians from the savannah region. The religosity and moral rectitude of these leaders was in sharp contrast to their counterparts in the government of the Republic of Cameroun, formerly the French Cameroun. The French colonisers seemed to have instilled their own traditional anti-Church sentiments in their successors as well as their penchant for accepting bribes. Even in their retirement and old age, those grassland Christians who passed through mission schools in the 1940’s and 50’s still exhert a great moral influence on society today.
During the mid-twentieth century, therefore, Christianity became a social force through the lives of those who had been educated by the mission. The acceptance of the Church, gained through the schools and the increased presence of missionaries, permitted a more complete programme of spiritual and ecclesial formation. The development of a fuller Catholic identity, where Christians were much more conscious of their similarity to and links with the Christians in the rest of the Church throughout the world, corresponded to an expansion of social consciousness where people were much more aware of a national sense of identity as Cameroonians and of their place in the whole human community. The social and political stability experienced during the 1950’s, as well as the expectations of independence for Cameroon, had, I believe, a significant influence upon this whole sense of being open to a much wider spiritual and
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69 An attempt was made to incorporate them into the new political system through the creation of the House of Chiefs, an assembly modelled on the House of Lords in Britain. Its function was primarily consultative but it eventually disappeared when the two Cameroons were united in 1965. See Eyongateh 1974: 159, 164.
50
human reality. This period of the history of Cameroon, in fact, was characterised by a spirit of enthusiasm and idealism. New ideas, new visions of society were being called for and, in many ways, only Christians were able to meet this demand.
Here, I would suggest, we can see a second level of the inculturation of the Christian faith. At a point when the official Church was principally concerned with the establishment of its own structures and the formation of its members, individual Christians were making a considerable impact upon the society around them. Their activity was inspired by their relationship with Christ but that relationship was experienced in social terms within the Church. It was this which enabled them to have a social vision which sought to bring unity to the wider society and to promote the full development of the human spirit.
4.5 The Church as a Sign of Hope: Toward a Third Level of InculturationIn the midst of the social and political upheaval of 1991-92, which saw much of Cameroon paralysed by disorder and the political opposition’s prolonged campaign of civil disobedience against the authoritarian regime of President Paul Biya, both sides became aware that the situation was spiralling out of control and
53
appealed to Cardinal Tumi to mediate in the dispute in order to restore some calm.
At a 1995 meeting of all the principals of government secondary schools of Cameroon one of them proposed that religion and morality become a compulsory subject for students and that the whole process should be supervised and run by the Catholic and Presbyterian Churches. In an impromptu vote, against the wishes of the Minister of National Education, 90% of those present accepted the proposal. The Minister rejected the idea.
Both these events, there are many others, reveal a growing awareness that the Christian churches perhaps represent the only stable institutions in Cameroon today which can offer some light in the current social and political morass. Not everyone has agreed with this. President Biya, ex-seminarian, ex-Roman Catholic, now a Rosicrucian, was highly critical of the Catholic hierarchy whom he saw as precipitating and aggravating the situation through a number of pastoral letters which they had published in recent years[75]. Some of these laid the blame for the country’s woes fairly and squarely at the door to the presidential palace[76]. Others were interpreted by Biya as openly provocative and led him to accuse the Bishops of meddling in politics which he believed that they had no right to do so[77]. The broad mass of people in Cameroon, however, welcomed these pastoral letters and accepted that they were motivated by an evangelical sense of justice and a genuine desire to help the country. The hierarchy were seen not only as being impartial but as being the one body which was truly ‘national’ and undivided. The Catholic Bishops, however, are conscious that while they are compelled to speak out in the role of the conscience of the nation, they must be extremely cautious. It would be all too easy to accept the apple of temptation which plagued the Church in similar circumstances during the Middle Ages in Europe, namely, becoming the arbitrator in political power struggles. Their role
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75 See: Cameroon Tribune (the government controlled bi-weekly newspaper), Tuesday, 4th June 1991.
76 See: The Economic Crisis and its effects on Cameroon, Cameroon Bishops, 1990.
77 See: The process of democratisation, Cameroon Bishops, 1991 and Human Rights in Cameroon, Archbishop Paul Verdzekov of Bamenda, 1993.
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must always be what Ecclesia in Africa described as: ‘being the voice of the voiceless’ and a sign of unity and the love of God for their society[78].
The activity of the Catholic hierarchy of Cameroon presents what appears to be signs of a third level of inculturation which needs to be translated into the local situation throughout the country. This is when the Church becomes not only a social force which promotes social unity, justice, peace and an integral vision of human life but is itself a witness to these when there is a deep communion not only among the Bishops but among all the members of the Church. It is in that communion, where relationships conform to a trinitarian pattern, that Christ is able to make his salvific presence felt in human/social terms.
In some ways the task of the Church in the savannah area of western Cameroon is to recreate society and facilitate the emergence of a new culture without, at the same time, assuming social or political power over it. If we examine the Church in the western savannah as it is today, we can see some initial signs that the third level of inculturation is beginning to take place. Many Christians are as guilty as the rest of the members of society for the all-pervasive corruption but there is growing spirit of renewal. Nonetheless, there are still a great number of totally committed Christians who have maintained the dedication and personal integrity of the Christians of the past. Small communities, outstations, still run their own affairs and manage to survive despite the influence of materialism. However, it is with the recent emergence of small groups and associations within the Church that we begin to see some signs of a deeper communion and the ordinary level of the parish. The character of these groups is
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78 EIA 70, 98, 131-135. Archbishop Jean Zoa of Yaounde was criticised within Cameroon and by others abroad for his close association with Paul Biya who at one time was one of his students. He was attacked for this by his fellow bishops at the meeting of the Episcopal Conference of Cameroon in Bertoua in April 1991 and even reduced to tears. Zoa changed his position after this and became outspoken against the government when Archbishop Yves Plumy was assassinated. His ties with Biya were completely severed after the murder, probably by the security forces, of a number of priests and nuns of his diocese. Since the murder (almost surely by the secret police) of the Jesuit, Englebert Mveng, probably one of the greatest minds in the history of the Church in Cameroon, Jean Zoa has adopted an extremely hostile attitude towards Biya and his government. See L’Effort Camerounais, Mgr. Zoa’s sermon: ‘Notre pays est comme un homme tombé aux mains des bandits’ (Our country is like a man who fell among thieves), No. 48 (1045), 8th June 1996.
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interesting because we see many aspects which recall factors which were integral to savannah culture[79]. Even if savannah society is experiencing a deep crisis, the desire for social unity still remains a fundamental characteristic of the people of the grasslands. As has been noted, despite the social crisis, the family as an institution is still strong even if it has changed in some respects. The groups which have emerged in the savannah Church during the 90’s are becoming popular precisely because they satisfy the need to belong to a small family style group where social, religious and spiritual unity can be experienced. They perhaps perform the same function as the traditional societies of the past which grouped together people of a similar status, occupation or interest. In some ways there is much in common here with the rise of religious sects throughout Africa. However, where the sects often close in on themselves and become exclusive, the Catholic groups and associations tend to have to work together at times when there is a parochial or diocesan event[80]. The groups also affirm at a local level that ‘multiculturalism’ not only respects particular needs but actually enriches the local Church as a whole.
I have deliberately refrained from dealing with the use of symbols and the ‘expressions’ of culture throughout since these are not the culture itself. As I mentioned in the introduction, the debate about inculturation too often - and wrongly in my opinion - focuses on these externals to the detriment of real issues. In the context of the savannah society, many of the old symbols and dances are used in the liturgy but those using them, particularly the young, have only a vague idea of their original significance. We cannot use dead symbols to resurrect a dead culture. One of the tasks facing the Church is to redefine the meaning of those symbols in the context of its search for communion. An expression of faith is only valid if it serves the objectives of that faith. For the
79 For example: The St. Jude’s Society, The Fr. Tansy Society, Choir groups, Word of Life, Focolare, Maranatha, Charismatic Renewal, the Third Order of St. Francis, Christian Family Movement, New Families. While some have been imported from the Church in the West, they are distinctly ‘African’ in the way they operate.
80 Problems do arise. The leader of Maranatha, a priest, was recently hauled over the coals because his group was seen to be excluding itself from the life of the diocese and adopting attitudes which undermined communion with the other members of the Church.
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Church of the savannah society today that means that symbols, both old and new, must affirm the relationships of love, the pattern of divine culture and the communion of the Church. They must not become so exclusive as to impair the Church’s openness towards those belonging to the host society, to those of other neighbouring societies and to the universality of the Church. The African Church’s use of ancient symbols, therefore, must beware of freezing culture and turning it into folklore. There is, I feel, too much looking to the past. That is understandable when one considers the damage done to culture by the colonial powers[81]. The Church in Africa has to create new symbols and new expressions which are equally ‘African’. However, it must also be careful that ‘inculturated liturgies’ do not affirm tribal differences and alienate others[82] at a time when the negative effects of tribalism are evident throughout the continent. It cannot add liturgical insult to social injury.
The small groups and associations, therefore, perhaps show signs of the coming of a third level of inculturation in the Church in the western savannah where the Church will become a social force which makes its contribution to the healing of society. Perhaps what we are seeing is a spiritual return to an ecclesial form of village life, where each village is in communion with the others throughout the Church and where the Spirit is can pour out his gifts in a more manageable social context.
81 It is not surprising that francophone Catholic theologians are the most vociferous in their demand for inculturation and a relaxing of Rome’s strict control of Church life. The French and Belgians actively sought to demean and destroy traditional culture in their African colonies. One has only to read Jean-Marc Ela’s African Cry, and My Faith as an African to get some idea of the smouldering resentment in the hearts of francophone writers.
82 This, unfortunately, is a common complaint from those who travel outwith their own areas. The reservations I express here do not come from a desire to affirm ‘Roman-ness’ over ‘African-ness’ - I enjoy our liturgies immensely. Our concern must primarily be charity and communion.
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Liykiboomi Magazine 2015
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A publication of BFU-USA, Inc.
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https://issuu.com/liykiboomi/docs/liykiboomi_magazine_2015
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Welcome to Issuu’s blog: home to product news, tips, resources, interviews (and more) related to content marketing and publishing.
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St. Thomas Aquinas' Major Seminary
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St. Thomas Aquinas' Major Seminary
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THE FOUNDERS AND FOUNDATION HISTORY OF STAMS
In May 1935, the issue of the vicariate of Buea starting its own seminary (it was not stated whether what was meant was a minor or Major seminary) was discussed at the Third General Meeting held in Soppo from May 13 to May 17, 1935. The Meeting, however, resolved that the time was not opportuned to start own seminary. Notwithstanding other efforts that were already in place, Bishop Rogan Minor Seminary (Bishop Rogan College) admitted its first batch of students in September 1964. These included George Kevin Mbayu, Michael Yuh, Evaristus Yufanyi and Patrick Nchuwa. The batch of the following year included Patrick Lafon, William Neba, John Ambe, Polycarp Fonjock, Benedict Ekang and Peter Manicap. The group that was admitted in 1964 completed Form V in 1969 but did not leave for the Major Seminary in Nigeria immediately. However, in January 1970 the two groups left for SS. Peter and Paul Major Seminary, Ibadan. They could not go to Enugu because the Nigerian Civil war was still going on. The batch of 1966 of Bishop Rogan College completed Form V in June 1971. Lower and Upper VIth Forms were introduced in Bishop Rogan College in September 1971. Among these were: Joseph Akem, John Bintum, Richard Diangha, Peter Ewang, Stephen Tanyi, Decimal Okorie, Edward Ngalame, William Tardze, Moses Tazoh, Joseph Veranso and Anthony Viban. Richard Diangha, Peter Ewang and Edward Ngalame were crossing over from Bishop Rogan College. The rest came from other secondary schools in the country.
The Beginning of St Thomas Aquinasâ Major Seminary, Bambui
Since Bishop Rogan College, the then lone minor seminary of the Dioceses of Buea and Bamenda had started the Lower and Upper Sixth Forms, it was logical to begin to make arrangements to start a Major seminary: the Saint Thomas Aquinasâ Major Seminary, Bambui. In November 1966, with the full authorization of Bishop Jules Peeters, Bishop of Buea, the few Cameroonian Priests of his diocese held their first meeting at Our Lady of Good Counsel Presbytery, Tombel, where Father Clemens Ndze was Acting Parish Priest. The meeting was held under the chairmanship of Father Pius Awa, the then Vicar General of Buea. At the meeting a significant number of Cameroonian Priests strongly advanced the view that the time had come for the Diocese of Buea to send any candidates for the ministerial priesthood that it might have to the Major Seminary at Otele, in the then Federated State of East Cameroun. These priests maintained that Reunification had already been achieved and that Cameroon was one country; the diocese of Buea was no longer a suffragan See of the Archdiocese of Onitsha (Nigeria) as had been the case up to 1961, but had become a suffragan See of the Metropolitan See of Yaounde. And there was no longer any justification for continuing to send candidates from West Cameroon for priestly formation to Bigard Memorial Seminary, Enugu, Nigeria. There were some members who did not agree with this proposal. Father Pius Awa, Vicar General, duly reported to the Bishop of Buea about the discussion held at the Meeting in Tombel. The issue seemed to have stalled for a while. Father Christian Tumi, who was present at the Tombel Meeting and who eventually became the first Rector of the Major Seminary, left for studies in France and Switzerland in 1969. He later explained: "When I left for France in August 1969 for further studies in Philosophy and Theology, there was no talk of founding a major seminary in the English-speaking part of Cameroon. The idea was brought up during the episcopal ordination of Bishop Pius Awa in 1971 ... "
On Pentecost Sunday of 1971, several thousand people were present at the Consecration Grounds, the Bishop Rogan College School field to participate at the Consecration of Mgr. Pius Suh Awa, as Co-adjutor Bishop of Buea and titular Bishop of Auzegera, in accordance with the Apostolic Mandate addressed to him by Pope Paul VI, and given at St. Peter's Rome on the 20th of February 1971. Representatives from all the Parishes of the Diocese, large crowds from Bamenda and from all parts of Cameroon, as well as high dignitaries of Church and State were there. The Papal Nuncio was represented by Mgr. Pietro Sambi. Nine Bishops participated in the laying on of hands on Mgr. Pius. The Principal Consecrating Prelate was the Bishop of Buea, Mgr. Jules Peeters, assisted by two close friends of Mgr. Awa - Mgr. Paul Verdzekov of Bamenda and Mgr. Pierre Celestin Nkou of Sangmelima. The consecrating Prelates were assisted by Fr. Aloysius Wankuy of Meluf, Fr. Francis Lysinge of Fiango, Fr. J. McDermott, the Principal of St. Pius X Teacher Training College, Tatum and Fr. Charles Acha of Tatum Parish.
It was at this occasion that the Organizing Committee inspired by so much foresight and representing the Catholic Laity of the Diocese of Buea and in the name of the Catholic Church in West Cameroon, requested in the Address, the erection of a Major Seminary in "West Cameroon". There were seven well-thought out requests in all in the Address but the first three are particularly relevant here and which in fact have been granted in the course of a very short time. â⦠we cannot end this address without laying the following requests at the feet of our Mother, the Catholic Church in West Cameroon: "First and foremost, that in consideration of the growing needs of the Catholic Church in West Cameroon, together with the problems attendant on its growth and development, taking particular cognizance of the linguistic and cultural problems peculiar to this part of the country, the faithful strongly feel that we urgently need the guiding hand of an Archbishop and therefore requesting the inauguration of an Archdiocese NOW to serve the needs of West Cameroon. Second, that the Lordships, Bishops Peeters, Verdzekov and Awa would do well to acknowledge the formidable character of the mighty task before them, and girth themselves afresh for a new launching of Catholic Evangelism in this land and of rallying the faithful round the banner of Truth, Hope and Salvation. Third, that a strong request be made to the competent authorities on behalf of the faithful of this Diocese, for the establishment of a Senior Seminary in West Cameroon." A Dutch Missionary Bishop who had taken part at the Episcopal Ordination ceremony openly expressed his utter shock and dismay that someone should have dared to make, openly, such a totally unacceptable request as the demand for the erection of a Major Seminary in the then Diocese of Buea. âIn reply to this strongly-expressed objection, the Bishop of Buea, the Right Reverend Jules Peeters, MHM, literally beat his chest, saying: "I am proud of my people!" Bishop Peeters had no part whatsoever in the drafting of the Address prepared by the Organising Committee of the Episcopal Ordination. But he trusted his Christians, and saw nothing wrong whatsoever in their publicly requesting the immediate erection of a Major Seminary in the then Diocese of Buea.â Archbishop Paul Verdzekov explained that the next day after the Episcopal Ordination of Bishop Pius Awa, he left for Nigeria with Fr Martin van der Werff. Even though, Archbishop Paul Verzekov does not mention the project of a Major Seminary at the beginning of this trip to Nigeria, it is obvious that the trip was planned before the episcopal ordination of Bishop Pius Awa. He writes: âOn Monday, 31 May 1971, together with Father Martin van der Werff, I left Soppo for Enugu (Nigeria) where we arrived on Tuesday evening, 01 June 1971. We were kindly welcomed at Bigard Memorial Seminary, Enugu, by the then Rector, Mgr. John Ogbonna, a Nigerian Diocesan Priest. The purpose of my visit was to plead with the Rector and his Formation Staff that they agree to take back our Seminarians who had been undergoing their formation for the priesthood at Bigard Seminary, Enugu, right up to July 1967, but whom we had been obliged to send to SS Peter and Paul's Major Seminary, Ibadan, on account of the outbreak of the Nigerian Civil War. In reply to my request, Mgr. Ogbonna said. "Bigard Memorial Seminary, Enugu, will only accept your Seminarians because you and Bishop Pius Awa of Buea are also Past Students of this Seminary. We shall also make the same concession for the Seminarians of your classmate, Bishop Joseph Ganda of the Diocese of Kenema, Sierra Leone. Were it not because the three of you are Past Students, we would feel obliged to reject your request outright. You have seen for yourself how extremely overcrowded our Seminarians are in the Chapel, in the classrooms, in the Dormitories and in the Dining Hall. On the following day, Wednesday, 03 June 1971, I went to Onitsha to pay a courtesy call on the Archbishop, the Most Reverend Francis Arinze (later Cardinal Arinze) in order to let him know the purpose of my visit. I returned to Enugu later on the same day. The following day, Thursday, 04th June 1971, Father van der Werff and myself travelled back to Mamfe.â It would seem that up to this point Archbishop Paul Verdzekov did not hold the conviction that West Cameroon could start its own Seminary. He explains: âAt no time had I really believed that we would be capable of running a Major Seminary. I imagined that we would probably have to continue to send our Seminarians to Enugu, and that we would have to continue to play second fiddle to somebody else.â It was only after this trip to Nigeria that he suddenly changed his mind on the way back. âOn Friday morning, 05th June 1971, as Father van der Werff and myself were driving up between Widikum and Batibo, I said to him: "I am now absolutely convinced that the time has come for us to start our own Major Seminary for the English-Speaking Dioceses of Buea and Bamenda. It is true that Bigard Memorial Seminary, Enugu, is willing to take back our Seminarians. But mindful of the extremely high enrolment in Enugu; mindful of the fact that there is only one Spiritual Director for hundreds and hundreds of Seminarians in that Institution, and mindful of the excessive overcrowding in the Dormitories, in the Chapel, in the Classrooms and in the Dining Hall, I believe that Bigard Memorial Seminary will, sooner or later run into serious problems and difficulties. Therefore we had better start our own Major Seminary." Once he had taken this decision, things moved really fast. It was one decision after the other. At the Annual plenary Assembly of the Cameroon National Episcopal Conference which was held in Yaounde in April 1971, Bishop Paul had been chosen to represent Cameroon at the Second Ordinary General Assembly of the Synod of Bishops which was held in October 1971. In the meantime, Bishop Jules Peeters, Bishop Pius Suh Awa and Bishop Paul Verdzekov agreed that they ought to submit a request to the Holy See, asking for the authorization necessary for the erection of a Regional Major Seminary to serve the needs of the English-Speaking Dioceses of Cameroon. So when Paul Verdzekov left for Rome in late September 1971 to participate in the Synodal Assembly of October 1971, the bishops authorized him to prepare and submit an application to the Congregation for the Evangelization of Peoples, asking that Dicastery for permission to enable them to erect a Regional Major Seminary for the above-mentioned purpose. The Archbishop explained what happened in Rome following the above dispositions: âIn the course of the month of October 1971, while I was at Rome attending the Second Ordinary General Assembly of the Synod of Bishops, I prepared an Application addressed to the Congregation for the Evangelisation of Peoples asking for the necessary authorization to enable us to erect a Major Seminary in the English-Speaking part of Cameroon. This Application was typed for me by Father Frans Baartmans, a Dutch Mill Hill Missionary. I submitted this Application to the Most Reverend Sergio Pignedoli, Secretary of the Congregation for the Evangelization of Peoples. He knew Cameroon fairly well, having been the Apostolic Delegate for Nigeria, Cameroon, Chad, Central African Republic, Equatorial Guinea, Gabon and Congo/Brazzaville. In fact, accompanied by Bishop Jules Peeters, Archbishop Pignedoli had once toured the length and breath of the former Diocese of Buea in the early nineteen sixties. Archbishop Pignedoli (later, Cardinal Pignedoli) read my application in my presence. He expressed immediate satisfaction, and, to my utter surprise, he said: "You will have your Major Seminary. Your boys cannot go to Yaounde. Come back and see me once more before the end of the Synodal Assembly." I paid a second visit to Archbishop Pignedoli in the course of the Second Ordinary General Assembly of the Synod of Bishops. He took me for lunch in a restaurant near Piazza di Spagna, and again reassured me that we would definitely have the necessary authorization, and soon, for the erection of a Major Seminary in this part of our country. He also asked me to have a talk with Mgr. Antonio Mazza, a Major Official of the Pontifical Mission Societies at the Palazzo di Propaganda Fide. I did so. I did not realize, then, that the National Episcopal Conference of Cameroon would have to have its say in the case of a request for the erection of a REGIONAL Major Seminary. Being ignorant of the mind and of the procedures of the Church in such matters, I foolishly imagined that the whole process would be a matter exclusively involving the Bishops of Buea and Bamenda on the one hand and the Holy See on the other hand. However, I left Rome in November 1971, with the oral assurance from Archbishop Pignedoli that our Application would eventually be fully approved by the Holy See.â It was to pursue the same cause that Bishop Paul Verdzekov went from Rome after the Synod of Bishops to England. It can be said the project was already in full gear. He explains: âSoon after the end of the Second Ordinary General Assembly of the Synod of Bishops, I travelled to Mill Hill, London, where I was warmly received by Father Noel Hanrahan, MHM, seventh Superior General of Saint Joseph's Missionary Society, and by Father Ignatius Desmond Sullivan, then an elected member of the General Council of the Society. I informed them of the readiness of the Holy See to permit us to erect a Major Seminary in the English-Speaking part of Cameroon, and of my ardent hope and desire that they would assist us to staff and to run such an Institution. I considered it as absolutely normal, then, that Saint Joseph's Missionary Society would supply the Rector and the Formation Staff of the nascent Major Seminary, especially as I did not believe that in the early nineteen seventies we would be capable of supplying the first Rector of such an Institution. After listening to me with exemplary patience, and assuring me of the good will and support of Saint Joseph's Missionary Society, Father Noel Hanrahan concluded by saying: "We shall do everything possible to give you some Mill Hill Fathers as our contribution to enable you to start the Major Seminary. But there is one thing which we of Mill Hill cannot and will not accept. It is this. We simply will not accept to give you someone to be the First Rector of your Major Seminary. Times have changed. Right from the very beginning, the First Rector of the Major Seminary must be one of your own Diocesan Priests. He must be a Cameroonian." I was utterly stunned by Father Hanrahan's uncompromising insistence on the fact that the first Rector of the new Major Seminary must be one of our own Diocesan Priests. But the Superior General of Mill Hill was absolutely right. He was aware, then, of something of which I was then totally ignorant, namely, that in 1969, the Ius Commissionis, whereby the Holy See entrusted a specific territory to a clearly specified Missionary Institute had been changed to a new law, Relationes in Territoriis. This was more in the spirit and in the letter of the Documents of the Second Vatican Council.â As all the bishops of West Cameroon were working on the project, so too was the Holy See busy to ensure its realization in record time. The total commitment of the Holy See to the project can be seen in the visit of Archbishop Jean Jadot, the then Apostolic Pro-Nuncio to Cameroon. âEarly in 1972, Archbishop Jean Jadot, the then Apostolic Pro-Nuncio to Cameroon, paid an official visit to Bamenda. By then he had received his instructions from the Holy See concerning our application for a Major Seminary, an application towards which the Holy See was very favourable. In the course of our conversation in what was later to become Saint Clare's Convent, Mankon, Archbishop Jean Jadot strongly advised me to be aware of the fact that our application would come up for a full scale discussion at the Plenary Assembly of the Cameroon National Episcopal Conference due to be held in April 1972. He told me that our request for a Major Seminary would encounter stiff and determined opposition in some unidentified quarters of the Episcopal Conference. The reasons for such opposition and resistance would be essentially political, not ecclesial. I should be prepared, he said, and duly armed for that situation. He himself helped me by giving me some reasons or arguments which Bishop Jules Peeters, Bishop Pius Awa and myself would most probably need in order to argue for the feasibility and the âopportunessâ of the creation of a Major Seminary in the English-Speaking Region of Cameroon.â This caution was extremely important and the three bishops prepared themselves for the upcoming ordeal at the Episcopal Conference in Yaounde. Their preparations were apparently facilitated by the Third Catholic Convention and the celebration of the Golden Jubilee of Mill Hill Missionary presence and activity in Cameroon. These celebrations took place in Bamenda and therefore the three bishops were present in one place for more than one week. Though they were busy with these events, they could find time to prepare as a group for the Conference in Yaounde. Bishop Paul Verdzekov writes: âIn April 1972, the Dioceses of Buea and Bamenda held the Third Catholic Convention at Sacred Heart College Mankon, a convention in which Father Noel Hanrahan, MHM, took part. He gave a marvelous Address to the Convention. On the Second Sunday of Easter, 9th April 1972, we celebrated the Golden Jubilee (1922 - 1972) of Mill Hill Missionary presence and activity in Cameroon. Soon after that celebration which took place in the open air on the grounds of Saint Joseph's Cathedral Parish, Mankon, the Bishops of Buea and Bamenda travelled to Yaounde for that year's Plenary Assembly of the National Episcopal Conference of Cameroon.â Due to the concerted action of the Bishops of West Cameroon they were able to nip the opposition to the project in the bud. At the end of the day those who were ready to oppose the project were not able to voice their opposition. âWhenever I went to Yaounde for any business whatsoever, I normally stayed with Bernard Nsokika Fonlon. He was then the Head of the Department of African Literature at the University of Yaounde, a State Institution. Bernard Fonlon furnished me with solid arguments and reasons of a theological, philosophical and cultural nature, arguments which I could use to defend the justice and âopportunessâ of our cause in front of the Bench of Bishops of Cameroon. On the given occasion, the President of the Episcopal Conference placed our request for a Major Seminary on the table for discussion, in accordance with a written request which he had received from Mgr. Antonio Mazza. The Apostolic Nuncio to Cameroon, Archbishop Jean Jadot, also attended this specific session of the Conference, in accordance with specific instructions from the Holy See. He was to say nothing, his mission being merely to be a qualified witness in order to inform the Holy See on the outcome of the discussion of an issue of such historic importance. When the President of the Episcopal Conference asked the Bishops of Buea and Bamenda to explain their request to the Conference, Bishops Peeters and Awa asked me to take the floor and explain why we were asking for a Regional Major Seminary for the English-Speaking part of Cameroon. To our very pleasant surprise, it became evident that, with the exception of one or two Bishops, the overwhelming majority of the Bishops, who were hearing of our application for the first time, spontaneously and unreservedly approved our application and explicitly requested that the Holy See be informed of this approval immediately. Someone then suggested that even though the application for the erection of a Major Seminary on this side of the Mungo was accepted by the Conference, it should be on the proviso that such a Major Seminary be "un projet fédéral." This suggestion was immediately rejected by the Conference. The Bishops of Buea and Bamenda had asked for the Conference's approval for their request for authorization to erect a Regional Major Seminary, and the Conference should simply inform the Holy See that it fully and unreservedly approved, unconditionally, the request of the Bishops of Buea and Bamenda.â Consequent to the unqualified consent and approval of the Cameroon National Episcopal Conference for the erection of a Regional Major Seminary in the English-Speaking part of Cameroon and with the assurance of the benevolence of the Holy See for the project, the Bishops of Buea and Bamenda pursued preparations in earnest for the realization of the project. For this purpose, therefore, Bishop Pius Awa travelled to Rome, to Münster in Germany and to Fribourg in Switzerland. âThe purpose of the visit was to inform Father Engelbert Kofon who was then studying in Rome; Father Clemens Ndze who was then studying in Münster in Germany; and Father Christian Tumi who was then studying at Fribourg in Switzerland, that all three of them would be expected to serve as Formators in the projected Major Seminary on their return. In the meantime, it became obvious that on account of financial constraints, and the manifest strategy of the Cameroon Government to starve the Grants-in-Aid system out of existence, the Catholic Church was forced to close down some of our Teacher Training Centres. That is why the Bishops of Buea and Bamenda agreed that the Saint Peter's Teachers' Training Centre, Bambui, should be transferred to Tatum and merged with Saint Pius X Teachers' Training Centre, Tatum, to form one Teachers' Training College. The buildings, premises, etc of Saint Peter's Training Centre, Bambui, would then be used for the new Major Seminary.â It would seem that it was possibly at around this same time that Bishop Paul Verdzekov and Fr. Martin van der Werf (the Secretary of the Bishop of Buea) undertook a second trip to Nigeria. This first trip had taken them to Enugu and Onitsha and this second trip took them to Ibadan. It would have been an urgent study and assessment mission and meant to familiarize themselves with an on-the-spot implications of founding and running a Major Seminary. This would have been a second visit to Nigeria because during the visit of May/June 1971, they did not go to Ibadan and the visit had another purpose. Those who were in Ibadan at the time had no doubt that Bishop Paul Verdzekov and Fr Martin van der Werff came to Ibadan. Bishop Cornelius Esua also confirmed that he was in Mamfe at the time when they passed on their way to Nigeria. This could only be after January 1972. They were about 25 West Cameroonian seminarians in Saints Peter and Paul Seminary. Fr Pius Awa, the vicar General of the Diocese of Buea had visited them earlier. Fr Cornelius Esua who was serving in Mamfe at the time reports on this visit in the following words: âIn the meantime, just after the civil war in Nigeria, the atmosphere in the Major Seminary in Ibadan, where some of the Seminarians of Buea and Bamenda had been transferred because of the Biafran War, was not very good. Bishop Paul Verdzekov and Rev. Father Martin van der Werff, the Bishopâs Secretary of Buea Diocese had to go on an urgent mission to Ibadan to assess the situation. When they came back the Bishops decided that a Major Seminary should be opened in the then West Cameroon so that Seminarians from the Dioceses of Buea and Bamenda would no longer be sent to study at Ibadan or Enugu in Nigeria. I was working as a Curate in Mamfe at the time. I played host to Bishop Paul Verdzekov and Father Martin Van der Werff when they passed through Mamfe on this exploratory visit to Nigeria to see firsthand the situation in which our students were studying. When they came back, they decided that we must start our own Major Seminary.â It is in the context of the immediate preparation for the erection of the Major Seminary that the resignation of Bishop Jules Peeters as the Bishop of Buea is considered here. âOn 29th January 1973, the resignation of Right Reverend Jules Peeters, MHM who had been ordained as Bishop of Buea at Soppo on 24th August 1962, was accepted by the Holy Father, Pope Paul VI. He had earlier made up his mind after he was elected as Bishop of Buea that he would serve in that position for no more than one decade, at the end of which he would hand over to a Cameroonian. On that same day, his Co-Adjutor cum iure successionis, the Right Reverend Pius Suh Awa, automatically became the Bishop of Buea. Preparations for the erection of a Major Seminary to serve the English-Speaking Dioceses of Buea and Bamenda which had been undertaken since 1972 continued as before. Before handing in his resignation to the Successor of Saint Peter, Bishop Jules Peeters, MHM, the then Bishop of Buea, gave us what appeared to me as a very timely warning, a warning of perennial value. He said that while the new Major Seminary must be, and be seen to be, authentically Cameroonian, and authentically Catholic, the Custodians of the Major Seminary, as well as the Seminary Formators, should gently, courteously but very firmly reject any attempt to impose any foreign model on the Major Seminary, no matter how well-intended such an imposition might at first appear. Inspired by this warning and timely advice of Bishop Peeters, and considering some of the ideas which were floating around at the time, the Bishops of Buea and Bamenda addressed a joint letter to the Rector, Father Christian Tumi, urging him to exercise unrelenting vigilance, and to see to it that the Major Seminary, Bambui, be run, on a daily basis, according to the Norms, Guidelines and Orientations laid down by the competent Dicasteries of the Holy See, and periodically updated and revised by the same Holy See.â Fr Christian Tumi who had been contacted earlier by Bishop Pius Awa returned to Cameroon in good time. âIn May 1973, Father Christian Tumi returned to Bamenda after having completed his studies at the Catholic University of Fribourg. He was officially informed by me that he would be the first Rector of the Major Seminary. In the meantime, he would serve for a few months as Assistant in Saint Joseph's Parish, Bafut, pending the beginning of the Major Seminary at Bambui in September 1973.â It is clear from what has been seen above that the Bishops did not waste any time to take necessary action on the project. The application for the creation of the Major Seminary to the Sacred Congregation for the Evangelization of Peoples was ready in October 1971. After hearing a favourable view of the Cameroon National Episcopal Conference, expressed at its Annual Plenary Assembly in April 1972, the Sacred Congregation for the Evangelization of Peoples granted the permission for the erection of the Regional Major Seminary at Bambui, in the diocese of Bamenda. The original intention of the bishops and the people of West Cameroon to have a seminary which would primarily serve the needs of the English speaking dioceses of Cameroon did not disappear or lose its steam in the entire process leading up to its realization. The permission from the Holy See was granted âad experimentum et ad trienniumâ, and was communicated to the Ordinary of Bamenda by letter No. 2439/72 of October 18, 1972 through the Apostolic Nunciature at Yaoundé. Herewith an excerpt from the letter: âThe Sacred Congregation for the Evangelization of the Peoples has given its consent for the establishment of the Regional Major Seminary at Bambui, destined for Seminarians of the English-speaking ecclesiastical circumscription of Cameroon. The Sacred Congregation âDe Propaganda Fideâ has decided to approve the establishment of this Seminary âad experimentumâ and âad triennium.â Every year the Rector will have to submit a report to the Sacred Congregation and to the Episcopal Conference concerning the running of the Seminary, and at the end of the âtriennium,â the definitive decree establishing the Seminary could be obtained, as well as the approval of the Statutes.â In the meantime, at the Third West Cameroon Catholic Convention which was held at Sacred Heart College, Mankon from 6th to 9th April, 1972, the faithful reiterated their request for a Major Seminary among the suggestions or recommendations they made to the Bishops. It may be necessary to note the following suggestions: i) To encourage young Cameroonians into vocations, parents must encourage (not discourage) their children who have a call. ii) Parishes must organize certain periods (e.g. Vocation Week) to educate Christians on the need for children to be encouraged, stressing that it is an honour for a member of their family to be called to clerical or religious duties. iii) Parents should be encouraged to pay fees for their seminarian just as they pay for children pursuing other careers. iv) The Vocations Committee of every Parish Council should look into the possibility of sponsoring seminarians whose families are incapable of defraying the cost of training. The recommendations of the Third West Cameroon Catholic Convention on this question spurred the Bishops of Buea and Bamenda to continue the process which they had initiated since 1971, that is, the project of establishing a Major Seminary in this part of our country. Following these appeals of the Catholic Laity, the Bishops of Buea and Bamenda were absolutely convinced that the early establishment of a Major Seminary in this part of the country was the only adequate answer to the self evident needs. Following this state of affairs, the Bishops of Buea and Bamenda published a Joint Pastoral Letter on the Proposed Major Seminary on December 3, 1972, the First Sunday of Advent. This was the first public reaction to the persistent requests made by the Laity of the two dioceses. By this time a lot of important groundwork had been done behind the scenes. In this Pastoral Letter the Bishops justified the necessity for beginning own Major Seminary. There was a great shortage of priests in the two dioceses and reliable forecasts predict an escalation of the number of Catholics in the area. The two dioceses could not continue indefinitely to send seminarians to be trained in Nigeria because the seminaries in Nigeria were themselves short of space even for their own seminarians. In the same Joint Pastoral Letter the Bishops informed the catholic faithful that Rome had granted their request after due consultation with the National Episcopal Conference of Cameroon. It was also a cause of great joy to note that the Mill Hill Missionary Society had assured them of collaboration and to supply some professors even if this was for the time being. At the same time, the Catholic faithful were challenged to take up the responsibility to support the project both financially and spiritually. Funding was not to be expected from outside as recent popes have told Africans that they âmust now be missionariesâ to themselves as they âare now an adult communityâ. This is why the bishops could assert: âFortunately, all of you are now convinced that the Church is the People of God, Laity and Clergy, which is why we need no longer persuade anyone that financial responsibility for our proposed seminary belongs to each and everyone of us.â This project was committed to the Catholic Womenâs Association in a special way. The bishops also announced both the location and when the proposed Seminary would open its doors for the first formation year. âIt is therefore our intention to start this Major Seminary at Bambui in the fourth quarter of next year, 1973, that is to say, in about ten months from now. This is why we earnestly ask all our Christians to keep this vital project in their prayers, so that it may commence properly under God's blessing, and bear good fruits for the Church which is in our midst.â As soon as this pastoral letter was published on the First Sunday of Advent 1972, it was clear that things had heated up to a hectic start of the Seminary. There were reactions and outstanding among them was the âOpen Letter to the Bishops of Buea and Bamendaâ of Professor Bernard Fonlon. Though Professor Fonlonâs Letter is dated September 16, 1973, the day after the Seminary opened for the first year it actually belongs to the interim period between the Joint Pastoral Letter of the Bishops and the opening of the Seminary. Prof. Fonlon had been a candidate for the Priesthood for Buea Diocese and was going to be the second West Cameroonian priest after Father Aloysius Wankuy. He had spent about 14 years in Priestly Formation right to the Major Seminary when just before the Diaconate Ordination he was asked to withdraw. In his letter he expressed his opinion about the type of Priests whom the people were expecting from the new Major Seminary, what should be the Curriculum of studies and the type of formation that should be given to the candidates. He believed that the candidates for the priesthood must be trained to be both saints and scholars. Bishop Paul Verdzekov made very remarkable comments about the open Letter. He wrote: âBernard Fonlon's "Open Letter" was, in my humble opinion, an exceptionally well-thought out document, written by someone who thoroughly knew what he was talking about, and in which he outlined, with his customary clarity, what Catholics in particular, and Cameroonians in general, could and should expect our Major Seminary to be. He expected our Major Seminary to produce nothing less than Saints and Scholars.â This required both a solid spiritual formation and scholarly formation. It is in this context that Bernard Fonlon wrote the following: âThere are those who would strive to convince you that, since it is in Africa, what your Seminary should produce is a Curé de Campagne, a sort of rural parish priest; and they will quote the venerable St. John Vianney to support a thesis, which would lead to mediocrity. I say that there is no place for shallowness in present-day Africa. My humble but firm conviction is that, next to being a saint, our future African priest should be such a scholar, that he should be respected by the world of learning, whether they like it or not. Once in Russia, as a guest of the Soviet Writers Union, I was taken by one of their members to visit the Major Seminary of the Orthodox Church. To my astonishment, this writer, an avowed atheist, remarked: "The chaps that come out of here are extremely learned men." "How come?" said I in surprise. "They have no choice but to be," he replied "for they have to spend their whole life in relentless warfare against atheism." I do not need to remind Your Lordships that the so-called Western Civilization is saturated, through and through, by a very pernicious godlessness - pernicious precisely because, it is loud in mouthing their faith in God, in contrast to the atheism of Marxism-Leninism. In Learning, as in Saintliness, the motto of our priest should be the single word: Thorough; no superficiality should be given quarter. But what Learning, you may ask? The answer is simple: it should be first and foremost, Learning in the special fields of clerical studies - Philosophy and Theology. I have heard it said the age-long custom of basing these studies on select textbooks is being dismissed in certain quarters as old-fashioned I do not share this view. I have kept with me, for the past twenty-five years, wherever I roved, my Philosophy textbooks Cursus Philosophiae by the Gregorian Professor Charles Boyer. Today, Boyer may be dismissed, out of hand, as old-fashioned. Indeed, there are theses in Boyer which I completely reject today. But most of his thought has been the basis of my other studies, ever since. Personally, as a schoolmaster, I believe that a course based on a standard textbook, supported by other works for wider reading, would be more solid than one based on haphazard lectures. If the Church has taught Philosophy for centuries, if she has produced eminent scholars thereby, if Socrates, Plato and Aristotle are revered today as the fathers and founders of Western thought, if after the Second Vatican Council, more stress has been laid on conscientious thinking, as opposed to a mindless submission to authority, do you need again to be convinced that our future priest should be a scholar and philosopher? Do you need to be convinced that a sound, thorough course in philosophy should be a sine qua non in his formation? What goes for Philosophy applies, a fortiori, to Theology, and there is no need for me to hold forth on that. But I would add that the more profound his knowledge in Philosophy, the deeper and faster would be the studentâs grasp, not only of Theology, but of the other disciplines that come after. Hindsight brings to light, in my mind, certain defects in the method of our study of Philosophy back in the nineteen-forties. First, the texts were in Latin, a language we had not fully mastered and, therefore, a thorough mastery of the subject of which this language was the vehicle, was a hard-going task. So I believe that the basic lectures, if not the texts, should be in English. Do 1 ask you to banish Latin from your institute? Far be it from me! But I would prefer that the courses should be based, at least for a start, not on the Latin of Virgil and Cicero, but on the Latin of the Breviary, of the Missal, of the Vulgate, of the Fathers, on the soul-stirring hymns of the Liturgy and on the recent Papal Encyclicals. The firm grasp of this Latin would be made easier by the fact that these texts have excellent translations in English; it would foster and simplify the study of Horace and Virgil, later, for those with a thirst for them. I would even go further and advocate the study of Greek and Hebrew for those who intend to make Sacred Scripture their special field of further studies. The second fault I find in the study of Philosophy, in our days, is that we were narrowly limited to the study of the texts, and, apart from emphasizing that Philosophy was an ancilla to Theology, hardly one word was said on how philosophical principles could be applied in the study of other disciplines, and in the solution of the problems of life. It was only later, when I went to study Literature and Education that I discovered, to my joy, how priceless was the course I had done in Logic, Epistemology, Metaphysics, Psychology and Ethics. Indeed, after seven years of further University studies, I came away with the conviction that I had learnt nothing essentially new. I believe, therefore, my Lords, in a priest who is a thinker and scholar, with a scientific and philosophical turn of mind. For more information on this head, I would refer you to parts two and three of my booklets: To Every African Freshman. The advocates and protagonists of the formation of a Curé de Campagne would consider my proposals preposterous, seeing that the end of the formation of these priests is the pastoral care and guidance of unlettered African folk. Let them know that there are thinkers among these unlettered folks; let them remember that the number of University men among us, today, is yearly on the rise, and most of them are turned away from the Church. Let them remember that the future lettered African Intellectuals would have no patience with, or no respect for, mediocrity among clergy-men. For my part, I do not see it as a waste of talent if a priest with a Ph.D. or a D.D. is sent to man a rural parish. I am convinced that in our days and in the coming years, his influence will be as needful and as useful there, as it would be in city or college.â Another area in which the proposals of Professor Fonlon are pertinent is the area of the study of Sacred Scripture. In his words and in a way, he reiterates the teaching of the Second Vatican Council in Optatam Totius: âStudents should receive a most careful training in holy Scripture which should be the soul, as it were, of all theology. After a suitable introductory course, they should receive an accurate initiation in exegetical methods. They should study closely the principal themes of divine revelation and should find inspiration and nourishment in daily reading and meditation upon the sacred books.â(Optatam Totius, 16) In this connection Professor Fonlon writes: âThe next thing I say, my Lords, may not please your ears, and may raise wrath against me from some of your clerics. But I think it must be said. It is this: I have heard morning after morning, five-minute homilies over the B.B.C., delivered by Anglican Divines; I have heard, here in Cameroon, Cameroon Protestant preachers preach. On one such occasion, when a Presbyterian clergyman was invited to preach to us, in the University Chaplaincy here in Yaoundé, the Rev. Pere de Rosny, SJ, the Superior, was so moved that he said with deep sincerity, after the sermon, that we Catholics have something to learn from the Protestants in the field of preaching. I say in all candour, my Lords, that when I put this side by side with what we hear from catholic pulpits, even in developed countries, where I lived and listened, I rate our performance paltry and I give high marks to the protestant preachers. And 1 have been pondering and wondering why this should be so, what makes the difference. The reasons may be several, but one seems to me to be more certain. In my humble opinion, it is that the protestant students are steeped in Sacred Scripture. In our days in the Seminary, Scripture did not figure prominently in the curriculum. We were required to go through the Bible by ourselves, at least once in the seven-year course. I ask you, my Lords: does it not strike you as odd that four whole years should be spent in drudging at an abstract, hair splitting, syllogistic, theological course, after the manner of Medieval Disputations, while so little time is spent on the study of the living, soul-stirring Word of God himself? Does it not strike you as odd that a glib Jehovah's Witness should cite chapter and verse to support his twisted theory, while a catholic stands dumb before him? Which would be more penetrating, which is capable of rousing hearts and wills: a sermon on the Eucharist, based on the dry-as-dust theories of Hylomorphism and Hypostasis, or one steeped in the Gospel of the Last Supper? Do not misunderstand me. I am not asking you to throw Traditional Theology out of the window. 1 am only saying, from real personal experience, that a prominent place should be given to the study of the New Testament and of the Old (especially the Psalms, the Prophets, the Canticle of Canticles. the Book of Proverbs and such like) in the curriculum (in my opinion), from the first year to the last. Catholic authorities were accused in the past of deliberately preventing the faithful from searching deep into the Sacred Scriptures, and I have heard it said that, at one period in Church History the passage of the woman taken in adultery was dropped out of the text by some holier than Christ ecclesiastical zealots. The time has come to reverse the trend.â One cannot overemphasize the relevance of the presentation of Professor Fonlon here. However, it would seem that the Bishops themselves had anticipated the central place of Sacred Scripture in the study of theology. As noted already, Fonlon published these reflections on September 16, 1973. It was about the same time that Fr Cornelius Esua left for Rome to specialize in Sacred Scripture. In fact, he remembers the Open Letter vividly: âYes, I remember the Letter very well. It was published on 16th September 1973, the same month and year I left for Rome to specialize in Sacred Scriptures in the Pontifical Biblical Institute. It is a rich and scholarly letter on the formation of Priests. The opening of this Major Seminary marks an important milestone in the history of the Church in our Ecclesiastical Province. The Letter does not only indicate the purpose of a Major Seminary but also the type of Priests whom our Local Church should expect to come out from the new Seminary the Bishops were about to establish.â The mission of Fr. Cornelius Esua to specialize in Sacred Scripture coming at the same time with the publication of the Open Letter and its insistence on the centrality of Sacred Scripture in the study of theology cannot be seen as mere coincidence but rather as something that was pre-meditated by the Founding Fathers of the seminary. In this particular and specific context, one cannot end a consideration of Prof. Fonlonâs âOpen Letterâ with reference to the founding of the Major Seminary in West Cameroon without a reference to the fact that he believed very strongly that the Major Seminary must be a citadel of learning and a âveritable universityâ. He explained elaborately: âI studied for six years in the Seminary and about seven in several universities. And I have inside knowledge of both institutions; and I say that a well-staffed and organized Seminary is a veritable university; it is even more, because it lays serious stress on moral as well as intellectual education: and in my mind, a thorough moral education takes the first place. My firm conviction is that after three years of serious philosophical studies, a student who merits well should obtain a B. A. in philosophy, and after his four years in Theology, a Bachelor in Divinity. They do that in Maynooth, in Ireland. Why not in Cameroon? I know what I am talking about; for having to begin University studies all over again, after leaving the Seminary, I had to start all from scratch; thus I wasted seven precious years of my life and obtained, at thirty-six, what I should have obtained at thirty years of age. No; a well staffed and serious Seminary has nothing to envy from a secular academy. To create a Tradition of high standards, I believe that our Seminary should begin by affiliating itself to a well-established University abroad; while modifying its curriculum to suit African realities. The yearly falling of standards in our institutes of learning, the mediocrity and the laissez-faire that are fast taking root in them, should be a warning to us in the running of this Seminary. It should become an example for all to admire and imitate for its high standards of Learning and Discipline. On this head, care should be taken to see to it that the right attitude and mentality and effort should be instilled, right from the start. No quarter should be given to a lackadaisical approach, on the part of all concerned, to things of such serious import. Remember the time-tested adage in the stamping out of pernicious tendencies: Principiis obsta: kill the evil at its birth. Remember too the wise and pertinent warning of Aristotle: Parvus error in principio magnus est in fine: a little error at the start attains staggering proportions at the end.â
I do not need to remind Your Lordships that the so-called Western Civilization is saturated, through and through, by a very pernicious godlessness - pernicious precisely because, it is loud in mouthing their faith in God, in contrast to the atheism of Marxism-Leninism. In Learning, as in Saintliness, the motto of our priest should be the single word: Thorough; no superficiality should be given quarter. But what Learning, you may ask? The answer is simple: it should be first and foremost, Learning in the special fields of clerical studies - Philosophy and Theology. I have heard it said the age-long custom of basing these studies on select textbooks is being dismissed in certain quarters as old-fashioned I do not share this view. I have kept with me, for the past twenty-five years, wherever I roved, my Philosophy textbooks Cursus Philosophiae by the Gregorian Professor Charles Boyer. Today, Boyer may be dismissed, out of hand, as old-fashioned. Indeed, there are theses in Boyer which I completely reject today. But most of his thought has been the basis of my other studies, ever since. Personally, as a schoolmaster, I believe that a course based on a standard textbook, supported by other works for wider reading, would be more solid than one based on haphazard lectures. If the Church has taught Philosophy for centuries, if she has produced eminent scholars thereby, if Socrates, Plato and Aristotle are revered today as the fathers and founders of Western thought, if after the Second Vatican Council, more stress has been laid on conscientious thinking, as opposed to a mindless submission to authority, do you need again to be convinced that our future priest should be a scholar and philosopher? Do you need to be convinced that a sound, thorough course in philosophy should be a sine qua non in his formation? What goes for Philosophy applies, a fortiori, to Theology, and there is no need for me to hold forth on that. But I would add that the more profound his knowledge in Philosophy, the deeper and faster would be the studentâs grasp, not only of Theology, but of the other disciplines that come after. Hindsight brings to light, in my mind, certain defects in the method of our study of Philosophy back in the nineteen-forties. First, the texts were in Latin, a language we had not fully mastered and, therefore, a thorough mastery of the subject of which this language was the vehicle, was a hard-going task. So I believe that the basic lectures, if not the texts, should be in English. Do 1 ask you to banish Latin from your institute? Far be it from me! But I would prefer that the courses should be based, at least for a start, not on the Latin of Virgil and Cicero, but on the Latin of the Breviary, of the Missal, of the Vulgate, of the Fathers, on the soul-stirring hymns of the Liturgy and on the recent Papal Encyclicals. The firm grasp of this Latin would be made easier by the fact that these texts have excellent translations in English; it would foster and simplify the study of Horace and Virgil, later, for those with a thirst for them. I would even go further and advocate the study of Greek and Hebrew for those who intend to make Sacred Scripture their special field of further studies. The second fault I find in the study of Philosophy, in our days, is that we were narrowly limited to the study of the texts, and, apart from emphasizing that Philosophy was an ancilla to Theology, hardly one word was said on how philosophical principles could be applied in the study of other disciplines, and in the solution of the problems of life. It was only later, when I went to study Literature and Education that I discovered, to my joy, how priceless was the course I had done in Logic, Epistemology, Metaphysics, Psychology and Ethics. Indeed, after seven years of further University studies, I came away with the conviction that I had learnt nothing essentially new. I believe, therefore, my Lords, in a priest who is a thinker and scholar, with a scientific and philosophical turn of mind. For more information on this head, I would refer you to parts two and three of my booklets: To Every African Freshman. The advocates and protagonists of the formation of a Curé de Campagne would consider my proposals preposterous, seeing that the end of the formation of these priests is the pastoral care and guidance of unlettered African folk. Let them know that there are thinkers among these unlettered folks; let them remember that the number of University men among us, today, is yearly on the rise, and most of them are turned away from the Church. Let them remember that the future lettered African Intellectuals would have no patience with, or no respect for, mediocrity among clergy-men. For my part, I do not see it as a waste of talent if a priest with a Ph.D. or a D.D. is sent to man a rural parish. I am convinced that in our days and in the coming years, his influence will be as needful and as useful there, as it would be in city or college.â Another area in which the proposals of Professor Fonlon are pertinent is the area of the study of Sacred Scripture. In his words and in a way, he reiterates the teaching of the Second Vatican Council in Optatam Totius: âStudents should receive a most careful training in holy Scripture which should be the soul, as it were, of all theology. After a suitable introductory course, they should receive an accurate initiation in exegetical methods. They should study closely the principal themes of divine revelation and should find inspiration and nourishment in daily reading and meditation upon the sacred books.â(Optatam Totius, 16) In this connection Professor Fonlon writes: âThe next thing I say, my Lords, may not please your ears, and may raise wrath against me from some of your clerics. But I think it must be said. It is this: I have heard morning after morning, five-minute homilies over the B.B.C., delivered by Anglican Divines; I have heard, here in Cameroon, Cameroon Protestant preachers preach. On one such occasion, when a Presbyterian clergyman was invited to preach to us, in the University Chaplaincy here in Yaoundé, the Rev. Pere de Rosny, SJ, the Superior, was so moved that he said with deep sincerity, after the sermon, that we Catholics have something to learn from the Protestants in the field of preaching. I say in all candour, my Lords, that when I put this side by side with what we hear from catholic pulpits, even in developed countries, where I lived and listened, I rate our performance paltry and I give high marks to the protestant preachers. And 1 have been pondering and wondering why this should be so, what makes the difference. The reasons may be several, but one seems to me to be more certain. In my humble opinion, it is that the protestant students are steeped in Sacred Scripture. In our days in the Seminary, Scripture did not figure prominently in the curriculum. We were required to go through the Bible by ourselves, at least once in the seven-year course. I ask you, my Lords: does it not strike you as odd that four whole years should be spent in drudging at an abstract, hair splitting, syllogistic, theological course, after the manner of Medieval Disputations, while so little time is spent on the study of the living, soul-stirring Word of God himself? Does it not strike you as odd that a glib Jehovah's Witness should cite chapter and verse to support his twisted theory, while a catholic stands dumb before him? Which would be more penetrating, which is capable of rousing hearts and wills: a sermon on the Eucharist, based on the dry-as-dust theories of Hylomorphism and Hypostasis, or one steeped in the Gospel of the Last Supper? Do not misunderstand me. I am not asking you to throw Traditional Theology out of the window. 1 am only saying, from real personal experience, that a prominent place should be given to the study of the New Testament and of the Old (especially the Psalms, the Prophets, the Canticle of Canticles. the Book of Proverbs and such like) in the curriculum (in my opinion), from the first year to the last. Catholic authorities were accused in the past of deliberately preventing the faithful from searching deep into the Sacred Scriptures, and I have heard it said that, at one period in Church History the passage of the woman taken in adultery was dropped out of the text by some holier than Christ ecclesiastical zealots. The time has come to reverse the trend.â One cannot overemphasize the relevance of the presentation of Professor Fonlon here. However, it would seem that the Bishops themselves had anticipated the central place of Sacred Scripture in the study of theology. As noted already, Fonlon published these reflections on September 16, 1973. It was about the same time that Fr Cornelius Esua left for Rome to specialize in Sacred Scripture. In fact, he remembers the Open Letter vividly: âYes, I remember the Letter very well. It was published on 16th September 1973, the same month and year I left for Rome to specialize in Sacred Scriptures in the Pontifical Biblical Institute. It is a rich and scholarly letter on the formation of Priests. The opening of this Major Seminary marks an important milestone in the history of the Church in our Ecclesiastical Province. The Letter does not only indicate the purpose of a Major Seminary but also the type of Priests whom our Local Church should expect to come out from the new Seminary the Bishops were about to establish.â The mission of Fr. Cornelius Esua to specialize in Sacred Scripture coming at the same time with the publication of the Open Letter and its insistence on the centrality of Sacred Scripture in the study of theology cannot be seen as mere coincidence but rather as something that was pre-meditated by the Founding Fathers of the seminary.
In this particular and specific context, one cannot end a consideration of Prof. Fonlonâs âOpen Letterâ with reference to the founding of the Major Seminary in West Cameroon without a reference to the fact that he believed very strongly that the Major Seminary must be a citadel of learning and a âveritable universityâ. He explained elaborately: âI studied for six years in the Seminary and about seven in several universities. And I have inside knowledge of both institutions; and I say that a well-staffed and organized Seminary is a veritable university; it is even more, because it lays serious stress on moral as well as intellectual education: and in my mind, a thorough moral education takes the first place. My firm conviction is that after three years of serious philosophical studies, a student who merits well should obtain a B. A. in philosophy, and after his four years in Theology, a Bachelor in Divinity. They do that in Maynooth, in Ireland. Why not in Cameroon? I know what I am talking about; for having to begin University studies all over again, after leaving the Seminary, I had to start all from scratch; thus I wasted seven precious years of my life and obtained, at thirty-six, what I should have obtained at thirty years of age. No; a well staffed and serious Seminary has nothing to envy from a secular academy. To create a Tradition of high standards, I believe that our Seminary should begin by affiliating itself to a well-established University abroad; while modifying its curriculum to suit African realities. The yearly falling of standards in our institutes of learning, the mediocrity and the laissez-faire that are fast taking root in them, should be a warning to us in the running of this Seminary. It should become an example for all to admire and imitate for its high standards of Learning and Discipline. On this head, care should be taken to see to it that the right attitude and mentality and effort should be instilled, right from the start. No quarter should be given to a lackadaisical approach, on the part of all concerned, to things of such serious import. Remember the time-tested adage in the stamping out of pernicious tendencies: Principiis obsta: kill the evil at its birth. Remember too the wise and pertinent warning of Aristotle: Parvus error in principio magnus est in fine: a little error at the start attains staggering proportions at the end.â
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Bernard Nsokika Fonlon: Epitome of the Ex Major Seminarian
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2010-08-30T22:28:39+00:00
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The reality of ex seminarianhood is one that is becoming quite common in the local Church Province of Bamenda. When in the summer of 1999, Archbishop emeritus Paul Verdzekov of blessed memory gave me six months’ leave twice every year from my labyrinthine pilgrimage to the Catholic priesthood, he put before me the Pro life maestro – George […]
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LAMBOMSVUVUZELA
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https://lambomsvuvuzela.com/bernard-nsokika-fonlon-epitome-of-the-ex-major-seminarian/
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The reality of ex seminarianhood is one that is becoming quite common in the local Church Province of Bamenda. When in the summer of 1999, Archbishop emeritus Paul Verdzekov of blessed memory gave me six months’ leave twice every year from my labyrinthine pilgrimage to the Catholic priesthood, he put before me the Pro life maestro – George Yenika as the example to emulate. This was surely a gentle reminder that before me there have been many who have stood the buffets of such capricious times with equanimity and like they say I should not feel being neither the first nor the last. I cannot remember whether he mentioned something of Bernard Fonlon but would be pleasantly surprised if he did not, knowing the enthralling admiration and unparalleled influence of Bernard on Msgr. Verdzekov.
George Yenika in his immediate post seminary years spent a year or two teaching at the minor seminary after which he launched into a banking career rising to the enviable ranks of a Bank Manager and winding up as an illustrious business pro. Yet, I can swear he remained a true disciple and ardent advocate of the Gospel of life even till date. He carved out the Pro life ministry as his sacred niche and became a Plenipotentiary for Human Life International. It is not George’s life I intend to celebrate here but rather that of one who would have been fifty-seven years old an ex seminarian this year. Fonlon was a man of many hats but unlike Jack was a master of his many trades. Yet, it is not his brilliant political career, exquisite academic credentials or chivalrous teaching records that I seek to celebrate here. Rather the task I have so delightfully embraced is to piece the thread that undergirds Fonlon’s superlative biography. In seeking to paint a picture of Fonlon’s modus vivendi, I propose to delineate in broad strokes albeit, the esprit de corps that should define the noble class of gentlemen who fell short of the altar. Yet I must hasten to confess that I am no expert in anything Fonlon. My epistle draws entirely on what I have read having not been part of the select few who had any personal encounters with Fonlon. Twenty four years since his premature exit at 62(three scores and ten is what the bible prescribes for the strong), what could I add to the pedigree of this exalted man of letters that would not instead be a subtraction?
G. K. Chesterton gives me very strong reasons to embark on this mission when he says of the saint: “The saint is a medicine because he is an antidote. In deed that is why the saint is often a martyr; he is mistaken for a poison because he is an antidote. He will generally be found restoring the world to sanity by exaggerating whatever the world neglects, which is by no means always the same element in every age. Yet each generation seeks its saint by instinct; and he is not what the people want, but rather what the people need.” (Chesterton, Saint Thomas Aquinas, Doubleday, 1956, p. 5) Fonlon is not what we want but who we need.
Many will contend that Fonlon was able to attain such heights because of the benefit of seminary formation. His personality and actions seemed to be a direct function or so many thought of the rare formation he had received to the priesthood that was never to be his. The reverse seems to be the case for some of us; whereby many look at some of us and toss their heads in surprise – but are you not an ex seminarian – the courageous bellow or the more conciliatory mutter, both in shock? There is no shortage of ex seminarians today and chances are you have had a trough of experiences with this class dominated by a strange mixture of the bad and the ugly with spontaneous sprinkling of the good. On the occasion of the twenty-fourth anniversary of Dr. Bernard Fonlon’s death, it seems fitting to reflect on the enduring example of an ex major seminarian of all times. If for nothing at least it is my hope that this would inject some freshness into the rather sour pudding some of us have fed the public with; but above all else a reminder first to myself and then my brotherhood that we have in Fonlon a pace setter. Fonlon is a mirror for every ex major seminarian.
The singular endearing fiber defining Bernard Fonlon in my humble estimation is the indubitable fact that he remained a Christian. When he left the seminary, he did not check his values’ chest at the gate of the seminary. He remained in the world but fought vigorously not to be of the world. One would have thought that Fonlon’s dismissal from the seminary would have left him very bitter and acrimonious. Yet, he never seemed to have lost his poise as he is even said to have played the organ on the day of the ordination of his classmates, for example. Ben remained in the Church as a Christian living out the priesthood of the laity whole hog. When he moved out of the seminary, he did not move out of the Church but rather moved on and not in any small way but as a torch-bearer.
Given that we do not have the luxury of having Fonlon give us an account of why this was the case, one could only infer that this was in a large part because Fonlon quickly came to terms with his dismissal from the seminary. He eschewed the complacency of the blame game, omnipresent enticing and conscience massaging finger-pointing or the loathsome self-pity which are excellent recipes for frustrations most of us are adroit in. The Sartrean paradigm – hell is others is a path Fonlon rejected out rightly. Even more is the fact Fonlon avoided the self deprecatory model of guilt with the common experience of slipping into a depression for failing to achieve. The question for Fonlon was not so much who caused it or why did this happen but rather where do I go to from here with what I have?
One cannot deny the fact there is a strong temptation for the ex seminarian to be very angry with the Church which many see incarnated in the authorities of the Bishops and Priests so much so that to continue worshipping within this same institution ostensibly becomes more of an encumbrance. The Church could easily become the scapegoat for the ex seminarian’s frustrations. But like St Paul asked: were you baptized in the name of X, Y, Z? Fonlon knew he was not baptized in the name of this priest or that bishop and so beyond the seminary still sought the Father through the Son in the Spirit. He never lost sight of the fact that at Baptism, he was made king, priest and prophet. Like his master, Fonlon’s kingship was not that which sought palatial honors or regal authority…came to serve and not to be served and his public service record bears eloquent testimony to this; His prophetic mission is greatly accomplished in his panoply of writings, his candor and forthrightness in selfless pursuit of justice and peace; many will rush to quote Fonlon’s abstemiousness and lifelong dedication and commitment to celibacy as classical fulfillment of Fonlon’s priestly mission. Impressive as these in their own rights are, Fonlon also sanctified most of those who were privileged to come in contact with him by his alluring simplicity. And to crown it all, it is in the extraordinary role he played in shaping the destiny of St. Thomas Aquinas’ major seminary Bambui, a so highly prized jewel of the Bamenda Church province, that he truly fulfilled his vocation. There is no denying it that Fonlon espoused one of the best pieces of advice I received from a priest classmate of mine namely: “leaving the seminary could be a knockout but never a blackout and even if it is a blackout it is just intermittent.” I love these lines, a friend uses in signing off his email: if God gives you lemon, then make lemonade with it.
One other epic lesson worth remarking is that Fonlon had the brains and did not let them lie fallow. He exploited the opportunity and grew his brains. There seems to be a cascading consensus in the local church province that teaching is the best if not the only option for today’s ex seminarian. Fonlon was not contented with the barest minimum. The sky was his limit. He sought the silent groves of the academy. In fact, like Chesterton says of St Thomas Aquinas so too can we say of Fonlon that “he loved books and lived on books; that he lived the very life of the clerk or scholar in The Canterbury Tales, who would rather have a hundred books of Aristotle and his philosophy than any wealth the world could give him.” (P.3)
It would be too much of a stretch for me to surmise that every ex seminarian should therefore become a bookworm drudge like Fonlon. The bigger point is rather that Fonlon discovered quite quickly his gifts, talents and potential and explored these to the full. He was destined for a higher mission which he embraced so graciously and worked so tenaciously to accomplish. There is no denying that many ex seminarians today are operating at less than minimum of their full potentials. Most of us have remained so beholden to the Church that we think “outside its walls” we cannot survive. “Thinking outside the box” like Fonlon who instead of pursuing degrees in Philosophy and Theology, disciplines he was already comfortable with, rather he broadened his scope and scaled the horizon. Nothing wrong with studying philosophy and theology but in today’s global world, diversification is central. Today’s ex seminarian should be able to think outside the box and not be glued to the Church’s apron strings like a desperate pauper. We must break the dependency cycle and crack out the cocoon of the ostrich policy.
I have also been fascinated by the fact that Fonlon never became a priest even after he left Bigard memorial major seminary. In spite of the many opportunities that laid before him, he abandoned this path in sure certainty that he could be a “priest without the priesthood.” There is no doubt that given the delicate nature of the sacrament of Holy Orders administered to those called to the priesthood, mistakes have been made in discernment and there is no harm in trying elsewhere. There are many who when shown the door one way found a little window of opportunity and their conviction drove them through and they succeeded. Yet one cannot help but ask the question: Why did Fonlon not become a priest while in Ireland or in England or in France where he studied? Even more intriguing to me is the fact that when his student Paul Verdzekov became Bishop and could pull the shots, Fonlon did not see this as a window of opportunity to exploit. It would have been neat if Fonlon were ordained by one he inspired. This mystery is one that will haunt us for a while yet the endearing lesson of Fonlon’s decision is the fact that there are many “priests” who never get ordained and there is salvation beyond the walls of the priesthood. We can still serve God and the Church without being priests. Often only a notional assent is given to this and some of us behave as though, the priesthood is all we were cut out for. Becoming a priest at all cost is a terribly enslaving mindset to harbor. There is no denying it that many of us spend our energies on the wrong things or to put it in the words of a former Rector, we spend time singing beautifully outside the choir.
The cardinal axis of Fonlon’s life rotated on his integrity. Integrity has the same root as integer which in mathematical jargon encompasses whole numbers. Fonlon was wholesome and a man of great honor. If there is one thing today’s world so desperately needs, it is undeniably integrity. The world yearns badly for men of honor, men imbued with the sense of shame. In a world starving for people of character, the challenge then to the ex seminarian is to be a salt to the earth and light to the world. When I look back, there is an unmistakable indication that I have personally been counter-productive; in fact, to put it mildly, a scandal. Without judging any others, I wish I were alone. A cursory reality check unfortunately will prove me wrong and there are many genuine excuses for this state of affairs which I will address among others in a forth coming book. Fonlon might have enjoyed many supervening graces than most of us have been able to and thus became a man proven and not one yet to be proven. Even though the world generally takes delight in the negative, as we celebrate the twenty-fourth anniversary of the death of Fonlon, it seems relevant to draw inspiration from his stewardship and daily strive to enter like Fonlon into the hall of fame. Come to think of it, the ex seminarian’s average classmates and age mates do not have the benefit of the kind of formation the ex seminarian has received.
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The Median Newspaper
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Publisher/Editor: OJONG Steven AYUKOGEM. Tel: (+237) 77 07 27 79. E-mail: [email protected]
|
en
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http://themedianpaper-yde.blogspot.com/favicon.ico
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http://themedianpaper-yde.blogspot.com/2020/
|
After his kidnapping on Thursday November 5, 2020, the abductors fighting to restore the State of Southern Cameroons, preferred by them as Ambazonia, have set out some rules for the traditional ruler to follow before he returns to his Palace. Cameroon News Agency has obtained an 8 minutes 23 seconds audio from the Bui Warriors Communication department, where a voice declares that the Bui Warriors and Ngoketundjia Restoration Forces have decided to release the Fon of Nso, under certain conditions agreed by the two parties.
Separatists say Sehm Mbinglo cannot return to
A source has told CNA that they have released the Fon and asked him to return to Yaoundé.
The voice read, “After due interrogation, examination, re-examination and cross examination, His Majesty Fon Mbinglo was found guilty as charged…He had been induced into error by some Elites residing in French Cameroon…He agreed to meet the following conditions.”
That he is going to hands off completely from anything that has to do with politics and French Cameroun. In this regard, the Fon of Nso is going to send a resignation letter to Ambazonians. Resigning from been a candidate in the said Regional elections.
his palace until he meets their conditions
The Fon will only return to Nso upon fulfilment of this agreement else he might return to Yaoundé or anywhere else in French Cameroon where he could promote French Cameroon interests.
Upon reoffending the people of Ambazonia, the Fon will be rearrested and penalized by the restoration forces accordingly.
The Fon agreed to work as untainted, uncorrupted traditional authority for the Nso people, following the footsteps of his own father to regain the lost glory for the Nso people and repair his own damaged integrity. The integrity damaged by his mingling with French Cameroon politics. Here, he reiterated his position never again to be a politician.
The Fon has also agreed to on his release, to send a direct message to Mr Paul Biya the President of French Cameroun, to release all our people held as Prisoners in French Cameroon dungeons beginning with President Sisiku Ayuktabe and members of his cabinet abducted by French Cameroon terrorist forces in Nera hotel Abuja Nigeria and all the other Ambazonians held in Cameroon prisons and cells.
The Fon equally agreed to urge Mr Paul Biya to get into the negotiation table with Ambazonia and end this senseless war declared by him on the Ambazonia people.
And lastly the Fon of Nso agreed to tell or urge Mr. Paul Biya to stop all colonial activities in Ambazonia starting with the withdrawal of army and administration of occupation.
“In the light of these, the Bui Warriors working hand in gloves with Ngoketundjia defense council, wish to announce to the Nso people, to national and international opinion as follows. His Royal Highness, Sehm Mbinglo, paramount Fon of Nso has been released by the Ngoketundjia Restoration Forces, he shall be making his triumphant home coming to Nso when the moment shall have been ripped. The Bui Warriors shall be joining the Nso population with open hands to receive his Majesty back home come this appropriate moment.”
“Finally the Bui Warriors and the Ngoketundjia Restoration Forces hereby sound a loud warning to whosoever and all traditional rulers who venture to do French Cameroon politics on Ambazonia territory or who in anyway try to promote French Cameroon politics of any such on Ambazonia territory…Contrary to legislation and contrary to exigencies of the Ambazonia people…”
Cameroon’s Sinking Fund (CAA) informs that on September 30, 2020, the country’s public debt was XAF10,164 billion, representing 45.8% of GDP.
According to the sinking fund, the debt is up by 1.3% year-over-year but down by 0.1% quarter-over-quarter. Meanwhile, compared with its December 2019 level, it is up by 5.7%.
It explains that since July 2020, the scope of public debt has gradually expanded to include the entire public sector (including the debt of public companies and institutions) when the information is available.
In detail, the public sector’s external debt is estimated at XAF7,110 billion (including XAF6,681 billion for the central government and XAF429 billion of direct external debt not endorsed by the state). As for the domestic debt, it is estimated at XAF3,019 billion, including XAF208 billion of over 3 months old outstanding debts.
Overall, 61.3% of Cameroon’s bilateral public debt is owed to China (which is its main bilateral partner) and 28.5% to France. As for the multilateral debt, 30.1% is owed to the AfDB, 30% to the World Bank, and 17.1% to the IMF.
The match between Cameroon and Mozambique Thursday, November 12, 2020, in Douala will not be opened to spectators, authorities have said.
In a release issued Tuesday, November 10, by Cameroon’s minister of sports and physical education, only officials and players with access badges and authorized accreditations shall be permitted to enter the Douala Reunification Stadium.
Narcisse Mouelle Kombi says the decision was taken at a meeting with officials of the Confederation of African Football (CAF) and in conformity with COVID-19 preventive measures put in place by FIFA.
The minister of sports and physical education however has called on Cameroonians to follow the encounter on CRTV.
The match between Cameroon and Mozambique will count for the third day of play of qualification matches for “AFCON TOTAL CAMEROON 2021”. Cameroon will play the return leg match on Monday, November 16, 2020, in Mozambique.
Despite the postponement of the competition from 2021 to 2022, CAF says the name remains AFCON TOTAL 2021.
Cameroon’s minister of public health Dr. Manaouda Malachie has earlier mentioned that the number of COVID-19 positive cases are on the rise in Cameroon.
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https://en.wikipedia.org/wiki/Roman_Catholic_Archdiocese_of_Bamenda
|
en
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Roman Catholic Archdiocese of Bamenda
|
https://en.wikipedia.org/static/favicon/wikipedia.ico
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https://en.wikipedia.org/static/favicon/wikipedia.ico
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2007-05-30T20:03:39+00:00
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en
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/static/apple-touch/wikipedia.png
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https://en.wikipedia.org/wiki/Roman_Catholic_Archdiocese_of_Bamenda
|
Roman Catholic archdiocese in Cameroon
The Roman Catholic Archdiocese of Bamenda is the Metropolitan See of the ecclesiastical province of Bamenda in Cameroon. It was by the Bull Tametsi Christianarum of 13 August 1970, that Pope Paul VI erected the Diocese of Bamenda with territory detached from the Diocese of Buea. On 18 March 1982 Pope John Paul II created, by the Bull Eo Magis Ecclesia Catholica, the Archdiocese of Bamenda, the Ecclesiastical Province of Bamenda and erected the Diocese of Kumbo with territory detached from the Diocese of Bamenda. Bamenda was by the same bull made into the Metropolitan See of the Ecclesiastical Province with Buea and Kumbo as its Suffragans. Mamfe was later created into a diocese with territory detached from Buea. So Bamenda has 3 Suffragan Sees - Buea, Kumbo and Mamfe. As of Nov 2013 there are 35 Parishes in Bamenda divided into 6 Deaneries - NJINIKOM, MANKON, WIDIKUM, BAMBUI, WUM and NDOP.
August 13, 1970: Established as Diocese of Bamenda from the Diocese of Buéa
March 18, 1982: Promoted as Metropolitan Archdiocese of Bamenda
The seat of the archbishop is St. Joseph's Metropolitan Cathedral in Bamenda. The oldest Parish of the archdiocese is St Anthony's Parish Njinikom, Other significant parish Churches include St Matthias Widikum, St Patrick Babanki Tungo, St Martin de Porres, Wum, St Peter Bambui, and St Joseph Bafut. There is a Mater Redemptoris Shrine in Njangma, Mbatu in Njimafor Parish. Also the Centenary Shrine of the Immaculate Conception at Fujua in Fundong Parish where the first missionaries of the Sacred Heart of the Belgian Region settled in 1913.
Metropolitan Archbishops of Bamenda (Roman rite), below
Archbishop Andrew Nkea Fuanya (since December 30, 2019)
Archbishop Cornelius Fontem Esua (January 23, 2006 - December 30, 2019)
Archbishop Paul Verdzekov (March 18, 1982 – January 23, 2006); see below
Bishop of Bamenda (Roman rite), below
Bishop Paul Verdzekov (August 13, 1970 – March 18, 1982); see above
Cornelius Fontem Esua (2004-2006)
Agapitus Enuyehnyoh Nfon (2011-2016), appointed Bishop of Kumba
Michael Bibi (2017-2021), appointed Apostolic Administrator of Buéa on December 28, 2019, and later Bishop there
Do not confuse Kumba and Kumbo.
Buéa
Kumba
Kumbo
Mamfe
Since 1974 the diocese has been officially twinned with the Diocese of Portsmouth in England[1]
Sacred Heart College, Bamenda
Roman Catholicism in Cameroon
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https://www.grafiati.com/en/literature-selections/bamenda/
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en
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Bibliographies: 'Bamenda' – Grafiati
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2021-06-04T00:00:00
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Relevant books, articles, theses on the topic 'Bamenda.' Scholarly sources with full text pdf download. Related research topic ideas.
|
en
|
/static/img/favicon.dc3ea5864b9c.ico
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https://www.grafiati.com/en/literature-selections/bamenda/
|
"THE PAST AS PERCEIVED BY THE BALI NYONGA Nyongpasi's stay with the Bamoums was short-lived, as he was constandy under attack from king Mbuo-Mbuo Njoya. Between 1845 and 1848 Nyongpasi and his people were driven across the Nun river to Bagham, where they regrouped and moved towards Bamenda. After staying in Nkwen for a while, they moved to Kufon, near the present Protestant college Bali, defeated the Bali Kontan and incorporated them into the Bali army. During the long journey from Foumban to Kufom, Nyongpasi and his people subdued and in-corporated many other people. These were the Won, the Set, the Ngiam, the Sang, the Ngod, the Sangam, the Fuleng and the Munyam people, who today form a great part of Bali Nyonga. These people are usually referred to as Bani Bantem or Bani Balolo, because they were not part of the original Bali group." In Who Needs the Past?, 206–7. Routledge, 2012. http://dx.doi.org/10.4324/9780203059999-59.
Full text
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https://m.facebook.com/people/George-Nchumbonga-Chrysostom-Lekelefac/100010151207977/
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Facebook
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https://static.xx.fbcdn.net/rsrc.php/yT/r/aGT3gskzWBf.ico
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https://www.bigardenugu.org/cardinals-bishops-alumni-of-bigard.html
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en
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Cardinals, Bishops Alumni of Bigard – Bigard Memorial Seminary, Enugu
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https://www.bigardenugu.org/cardinals-bishops-alumni-of-bigard.html
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Bigard Memorial Seminary, Enugu
…You Shall Be My Witnesses
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https://en.wikipedia.org/wiki/Roman_Catholic_Archdiocese_of_Bamenda
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en
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Roman Catholic Archdiocese of Bamenda
|
https://en.wikipedia.org/static/favicon/wikipedia.ico
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en
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https://en.wikipedia.org/wiki/Roman_Catholic_Archdiocese_of_Bamenda
|
Roman Catholic archdiocese in Cameroon
The Roman Catholic Archdiocese of Bamenda is the Metropolitan See of the ecclesiastical province of Bamenda in Cameroon. It was by the Bull Tametsi Christianarum of 13 August 1970, that Pope Paul VI erected the Diocese of Bamenda with territory detached from the Diocese of Buea. On 18 March 1982 Pope John Paul II created, by the Bull Eo Magis Ecclesia Catholica, the Archdiocese of Bamenda, the Ecclesiastical Province of Bamenda and erected the Diocese of Kumbo with territory detached from the Diocese of Bamenda. Bamenda was by the same bull made into the Metropolitan See of the Ecclesiastical Province with Buea and Kumbo as its Suffragans. Mamfe was later created into a diocese with territory detached from Buea. So Bamenda has 3 Suffragan Sees - Buea, Kumbo and Mamfe. As of Nov 2013 there are 35 Parishes in Bamenda divided into 6 Deaneries - NJINIKOM, MANKON, WIDIKUM, BAMBUI, WUM and NDOP.
August 13, 1970: Established as Diocese of Bamenda from the Diocese of Buéa
March 18, 1982: Promoted as Metropolitan Archdiocese of Bamenda
The seat of the archbishop is St. Joseph's Metropolitan Cathedral in Bamenda. The oldest Parish of the archdiocese is St Anthony's Parish Njinikom, Other significant parish Churches include St Matthias Widikum, St Patrick Babanki Tungo, St Martin de Porres, Wum, St Peter Bambui, and St Joseph Bafut. There is a Mater Redemptoris Shrine in Njangma, Mbatu in Njimafor Parish. Also the Centenary Shrine of the Immaculate Conception at Fujua in Fundong Parish where the first missionaries of the Sacred Heart of the Belgian Region settled in 1913.
Metropolitan Archbishops of Bamenda (Roman rite), below
Archbishop Andrew Nkea Fuanya (since December 30, 2019)
Archbishop Cornelius Fontem Esua (January 23, 2006 - December 30, 2019)
Archbishop Paul Verdzekov (March 18, 1982 – January 23, 2006); see below
Bishop of Bamenda (Roman rite), below
Bishop Paul Verdzekov (August 13, 1970 – March 18, 1982); see above
Cornelius Fontem Esua (2004-2006)
Agapitus Enuyehnyoh Nfon (2011-2016), appointed Bishop of Kumba
Michael Bibi (2017-2021), appointed Apostolic Administrator of Buéa on December 28, 2019, and later Bishop there
Do not confuse Kumba and Kumbo.
Buéa
Kumba
Kumbo
Mamfe
Since 1974 the diocese has been officially twinned with the Diocese of Portsmouth in England[1]
Sacred Heart College, Bamenda
Roman Catholicism in Cameroon
|
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| 38 |
https://www.genocidewatch.com/single-post/2018/04/26/news-briefing-cameroon-s-anglophone-crisis-how-the-catholic-church-can-promote-dialogue
|
en
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NEWS BRIEFING: Cameroon’s Anglophone Crisis: How the Catholic Church Can Promote Dialogue
|
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"International Crisis Group 1"
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2018-04-26T00:00:00
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The Anglophone crisis in Cameroon is growing deadlier. The Catholic Church could mediate between Anglophone militants and the state, but clergy have espoused clashing views on key issues. The Church should heal its divides so as to be a neutral arbiter that can broker peace.
What’s new? Fighting is spreading between security forces and militants from Cameroon’s English-speaking minority. The government largely rejects Anglophone grievances, while armed militants appear inclined to continue f
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genocidewatch
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https://www.genocidewatch.com/single-post/2018/04/26/news-briefing-cameroon-s-anglophone-crisis-how-the-catholic-church-can-promote-dialogue
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The Anglophone crisis in Cameroon is growing deadlier. The Catholic Church could mediate between Anglophone militants and the state, but clergy have espoused clashing views on key issues. The Church should heal its divides so as to be a neutral arbiter that can broker peace.
What’s new? Fighting is spreading between security forces and militants from Cameroon’s English-speaking minority. The government largely rejects Anglophone grievances, while armed militants appear inclined to continue fighting. The Catholic Church, representing nearly a third of Cameroonians, could be an arbitrator, but its clergy have taken divergent positions on the crisis.
Why does it matter? Other than the Catholic clergy, there are few prospective peacemakers. If no one fills that role, the separatist sentiment already voiced by many Anglophones will continue to grow, fuelling further violence and exacerbating the ongoing insurgency in the Anglophone regions, with elections in late 2018 a flashpoint.
What should be done? The Church should bridge its divides and state its impartiality on the thorniest question facing Anglophone regions – federalism versus decentralisation. A clergy able to project a position of neutrality could work with other trusted actors to mediate between Anglophone leaders and the state, and stem a dangerous and growing crisis.
I. Overview
Cameroon’s Anglophone crisis, which began in October 2016, has morphed into conflict between security forces and increasingly well-armed separatists fighting in the name of the country’s marginalised English-speaking minority. The separatist impulse among Anglophones is growing as President Paul Biya’s government shrugs off the community’s historical grievances. Violence has spread: more than 100 civilians and at least 43 members of the security forces have reportedly died in the last seven months, as have an unknown number of armed militants.
Some evidence suggests that separatists control territory; 34,000 refugees are sheltering in precarious conditions in Nigeria and about 40,000 persons are displaced in the Southwest Anglophone region. Many militants apparently believe they are better served by fighting in order to negotiate with Biya’s government from a position of strength. The African Union and Western powers have called for dialogue. The government agrees on the need for talks, but refuses Anglophone activists’ calls for outside mediation and opposes any discussion of federalism. It has jailed Anglophone leaders with whom it was formerly talking.
The Catholic Church could help break this dangerous stalemate. Present in all ten of Cameroon’s regions, the Church is one of the country’s strongest institutions. Almost a third of Cameroonians are Catholic, and the Church operates a dense network of schools and hospitals. Cameroonians take its views seriously. At present, however, its public divisions, particularly between Anglophone and Francophone clergy, stand in the way of it playing a constructive role. It is not too late for the Church to bridge these divides. Anglophone and Francophone bishops should come together in a public statement to affirm their neutrality on the issue most contentious in the crisis – that of federalism versus decentralisation – and state their willingness to mediate.
The Church also should renew its calls for an end to violence and for Anglophone leaders and the government to enter negotiations. Given that, for now, direct talks between the two sides appear unlikely, the Church, if it is able to project neutrality and win trust on both sides, might play a behind-the-scenes role to allow for indirect communication between them. It could usefully push for prisoner release and some form of amnesty for Anglophone leaders who have fled the country, both likely prerequisites for talks. It could continue working together with other religious institutions, such as the Presbyterian Church in Cameroon, which in January 2017 stated its readiness to mediate, and the Cameroon Baptist Convention, as well as credible civil society associations and traditional rulers. As violence appears set to escalate, particularly ahead of Cameroon’s 2018 presidential election, potential mediators and peacemakers are few. The Church should overcome its divisions, position itself as a neutral arbiter and help resolve an increasingly deadly and worrisome crisis.
II. A History of Political Engagement and Divisions
Cameroon’s Catholic clergy have often been divided at times of political turmoil. The best-known case dates to the 1970s, involving a split over the fate of Archbishop Albert Ndongmo, whom the government claimed supported the insurgent Union of the Peoples of Cameroon (Union des peuples du Cameroon, UPC).
The government at the time, headed by President Ahmadou Ahidjo, asked Ndongmo to negotiate with the insurgents, but then arrested him for collaborating with them, and in 1970 condemned him to death (a sentence later commuted to life in prison). Although priests drafted a memorandum denouncing Ndongmo’s incarceration, Jean Zoa, the archbishop of the Cameroonian capital, Yaoundé, who was close to the regime, refused to sign it. When Ahidjo pardoned Ndongmo in 1975, Zoa’s archdiocese declined to join the rest of the Church in celebrating his release.
Conflicts within the Catholic Church often have an ethnic dimension, pitting priests from the influential Bamiléké community against those hailing from other groups. Rivalries over postings and promotions are common. In 1987, a group of mainly ethnic Bassa priests in the Douala archdiocese wrote a memorandum to the Vatican criticising the appointment of Bamiléké bishops to dioceses outside their region of origin.
Among the appointments drawing their ire was that of Christian Tumi, who comes from the Northwest region and is a member of the “grasslands” ethnic groups to which the Bamiléké are related, to the position of archbishop of Garoua, in Cameroon’s North region. The memorandum described Tumi, in barely disguised pejorative terms, as “Anglophone Bamiléké”.
A few years later, the Catholic Church was divided once more as Cameroon began a turbulent transition to multiparty politics, replete with crackdowns on pro-democracy protesters. In 1990, the Cameroon Peoples’ Democratic Movement (which had been ruling since 1960, albeit under a different name) organised nationwide rallies against what it termed the “precipitous” introduction of multiparty politics. In Yaoundé, the rallies ended on 30 March with a mass held in the cathedral led by Archbishop Zoa. Tumi, by then a cardinal and figurehead of the democracy movement, objected to what he considered an authoritarian manoeuvre.
The Church has established itself as a leading actor in Cameroon’s politics, but [internal] divisions continue to undermine its potential to play a positive role.
On 26 May 1990 oppositionists launched a new party in Bamenda named the Social Democratic Front. After police killed six of its supporters that same day, the Anglophone archbishop of Bamenda, Paul Verdzekov, organised a memorial service in his cathedral. In response, Archbishop Zoa convened a counter-mass in the Yaoundé cathedral to, as he put it, “cleanse the image of the Catholic Church from the unholy service” in Bamenda.
The Catholic Church, or individual clergy, have continued to express political views since the 1990s, notably concerning the conduct of elections. And differences have persisted between conservative clergy close to the authorities in Yaoundé and those more willing to speak out.
The Church has established itself as a leading actor in Cameroon’s politics, but such divisions continue to undermine its potential to play a positive role. The Anglophone crisis is no exception.
III. The Church in the Anglophone Crisis
In addition to ethnic divides, the Church suffers from fissures between Anglophones and Francophones. There are five ecclesiastic provinces in the country, all under the National Episcopal Conference of Cameroon (NECC). Four of them are French-speaking, while the ecclesiastic provinces of Bamenda administers the predominantly English-speaking Northwest and Southwest regions, under the aegis of the Bamenda Provincial Episcopal Conference (BAPEC). Not surprisingly, the six bishops of the Anglophone regions express more concern about the crisis than do those in Francophone areas, reflecting anger among the Anglophone flock at the central government’s actions and the sympathy of the clergy in Anglophone regions for Anglophone grievances.
Two issues related to the crisis are particularly divisive among the clergy. The first concerns the structure of the state, namely whether to advocate for decentralisation, federalism or even independence for a new Anglophone state. The national ecclesiastical hierarchy supports decentralisation within a unified state. Touring the affected regions in May 2017, Archbishop Samuel Kleda, president of the NECC, asserted that the conference had asked the government to implement decentralisation, as stipulated by the 1996 constitutional law.
Some Anglophone priests have gone so far as to call for the creation of a new state.
In contrast, some Anglophone priests have gone so far as to call for the creation of a new state. In April 2017, for instance, Father Wilfred Emeh of the Kumba diocese called for the restoration of the statehood of Southern Cameroons (he proposed federalism as a step toward achieving independence). The next month, Father Gerald Jumbam of the Kumbo diocese wrote an open letter to Archbishop Kleda supporting full independence for the Anglophone areas and calling federalists “cowards standing on the fence”.
He was joined later in May by Father David Fomanka, former Catholic education secretary of Mamfe diocese, who advocated for independence in an open letter to “Southern Cameroonians”.
These three priests all now live abroad. Their stance undoubtedly reflects the frustrations of a section of the Anglophone population. But the vast majority of Anglophone Cameroon’s 350 priests are more cautious, saying little in public and privately supporting either federalism or effective decentralisation – not independence.
Furthermore, most respect the Church’s hierarchy and the principle that the voice of the Church should be heard through the bishops.
The second division is over whether to support a school boycott declared in January 2017 by Anglophone militants, along with a general strike (they vowed to turn cities into “ghost towns”). The boycott continued throughout 2017 but, in 2018, classes have resumed at many schools, especially in cities. Fomanka, Emeh and Jumbam support the boycott, while Bishop George Nkuo, president of the BAPEC and effective head or spokesperson of the Anglophone part of the Church, disagrees, arguing that children’s education must be respected as a primordial mission of the Church.
In this he agrees with the national Church.
Still, some disagreements remain at the level of the bishops. In May 2017, Archbishop Kleda pressured Anglophone bishops to ensure that classes resume immediately. Bishop Immanuel Bushu of Buea had a different opinion. Without supporting the boycott, he did say that it expressed the wish of parents and that progress toward resolving the crisis, and thus reopening schools, could better be made if the government released detainees.
The position of leading figures within the Church against the boycott has provoked the anger of Anglophone militants and prompted them to threaten clergy. They also have set fire to schools not taking part in the boycott. Militants burned down two Catholic primary schools in Tobin and Kumbo on 5 August 2017 and badly damaged the Sacred Heart Catholic College in Bamenda on 18 September.
Despite the polarisation, Anglophone and Francophone bishops share some views, and important Church figures are trying to find middle ground.
For the most part, Francophone bishops have remained silent about the crisis, allowing Archbishop Kleda to speak on behalf of the national Church. Nor did they speak out when a government-fabricated consortium of parents filed a series of lawsuits against Anglophone clergymen, accusing them of aiding the school boycott. In April 2017, the Bamenda Court of First Instance summoned several Anglophone bishops, as well as the moderator of the Presbyterian Church in Cameroon and the executive president of the Cameroon Baptist Convention, in connection with this case, with state prosecutors adding their own charges of endangering national unity, accusing the bishops of making statements that had paralysed the schools. A court in Buea summoned bishops from the Southwest shortly thereafter. Charges have since been dropped, but the government has proved itself willing to put clergy on trial for political reasons.
As in the past, the Church is caught between the Yaoundé government and its opponents on the ground. The top-down pressure came even from the papal nuncio (recently replaced), who pushed Anglophone bishops to reopen schools, but expressed no concern about either the schools’ safety from arson or the politically motivated prosecution of bishops.
In Yaoundé diplomatic circles, the pope’s emissary was seen as having taken the government’s side in the crisis.
Despite the polarisation, Anglophone and Francophone bishops share some views, and important Church figures are trying to find middle ground. For example, despite differences in tone, both Anglophone and Francophone bishops condemned the heavy military crackdown on civilians between September and October 2017.
This precedent indicates that greater coherence, and a more constructive role for the Church, are possible.
IV. The Church’s Potential as Mediator
In order to play a more effective role and help stem an insurrection and counter the risk of civil war in Anglophone Cameroon, the Catholic Church must overcome its internal divisions or at least find enough common ground to project a position of neutrality. Several commentators have called upon the Church to mediate between the warring sides, as it has done in neighbouring countries, such as the Democratic Republic of Congo and the Central African Republic.
If it is to play that role, the Church should avoid taking firm positions on the main issues that divide the protagonists.
To this end, bishops, Anglophone and Francophone, could usefully come together and issue a public statement, declaring that they remain neutral on the main issues of concern, especially federalism versus decentralisation, underlining that Anglophone feelings of marginalisation have some justification, denouncing human rights abuses and calling for restraint by all sides. They could then state their interest in mediating the crisis. The details of such mediation would have to be worked out away from the public glare. Such an approach would potentially boost public trust (especially in Anglophone areas) in the church, while helping to remove the spotlight from the more radical and polarising positions taken by some priests.
Ultimately, direct talks between the main protagonists are the most promising way to avoid escalation. But the current violence and polarisation suggest that their prospects, even with mediators involved, are slim at present.
Instead, the most logical step for the Church, if it is able to position itself as a trusted arbiter, would be to talk separately to both sides to understand their differences in opinion and their red lines. According to Crisis Group sources, such parallel consultations may already be happening, albeit in a dispersed way. They should be strengthened through better coordination between bishops, so that those involved can speak for the Church as a whole, and potentially developed into shuttle diplomacy, with the goal of increasing understanding and reducing the distance between the sides in preparation for direct talks. To do so, the Church could usefully team up with other denominations, especially the influential Presbyterian Church, which has indicated its willingness to play a role and which already collaborates well with the Catholic Church.
It could also involve the Cameroon Baptist Convention, as well as credible civil society associations and traditional rulers.
Even ahead of direct talks, the Church likely will have to address the exile of Anglophone activists. Many want to return home but are understandably frightened by the government’s continued imprisonment of Anglophone militants. It could push for some form of amnesty, prisoner releases and guarantees for returnees, perhaps in exchange for a ceasefire from the Anglophone armed militias.
The precise agenda of eventual talks between Anglophone leaders and the government cannot be determined in advance. But even preliminary discussions need to take account of the Anglophones’ deep feelings of alienation. The government cannot continue to dismiss this sentiment and should be open to discussions of federalism, even if that is not the only option for addressing Anglophone concerns (decentralisation that devolves real authority to regions likely would go a long way in that direction).
At the same time, separatist movements have established themselves on the ground and cannot simply be ignored. Whether the government’s engagement in genuine dialogue with Anglophone leaders and either meaningful decentralisation or federalism would suck the oxygen from those movements remains uncertain. But without talks and the devolution of power in some form to Anglophone and other regions, separatist sentiment is very likely to continue growing and the conflict to escalate further with a risk of mutating into civil war.
V. Conclusion
Cameroon faces critical risks going into this electoral year. Boko Haram remains active in the Far North, instability prevails along the eastern border with the Central African Republic and popular discontent continues to roil large cities. But the insurgency in Anglophone areas, and the clumsy government response, is now the main threat to the country’s stability. A negotiated solution is vital. The Catholic Church, if it can resolve or keep under wraps its internal divisions and project neutrality, would be well placed to help bring it about. International actors should support Church initiatives and encourage greater unity among the clergy. But the onus is also on the Church itself to display greater coherence.
(c) 2018 International Crisis Group
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14 - 08.10.2005
SUMMARY
♦ COMMEMORATION OF THE XL ANNIVERSARY OF THE INSTITUTION OF THE SYNOD OF BISHOPS
This afternoon, Saturday, 8 October 2005, at 4:30 p.m. with the prayer Adsumus, the Special General Congregation for the Commemoration of the XL Anniversary of the Institution of the Synod of Bishops began.
In the opening, the Secretary General of the Synod of Bishops, H. Exc. Most Rev. Msg. Nikola ETEROVIĆ introduced the works with the following discourse:
Synod of Bishops: privileged Expression of the episcopal collegiality
Most Holy father, Venerable Synodal Fathers, Dear brothers and Sisters
It is a great grace of the one and Triune God to celebrate the 40th anniversary of the establishment of the Synod of bishops during a Synodal Assembly. This providential coincidence locates the participants at this commemorative act in medias res. In fact, it is superfluous to describe in detail the synodal activity to those who are actively taking part in it.
However, the 40th anniversary of the Synod of Bishops is an opportunity to study further in depth the theological and legal nature of this institution which, created during Vatican Council II, tried to maintain the spirit and methodology of work adapted to its properties. Not entering the concrete results, a theme which exceeds these words for the occasion, for 4 decades, the synod of bishops has had the great merit to develop the synodal dimension of the corpus episcoporum, to foment episcopal collegiality among the Bishops and with the Holy father, Bishop of Rome and head of the college itself in an environment of deep ecclesial communion. In the synodal Assemblies real episcopal collegiality is experienced, although in a different way to ecumenical councils.
Before listening to the words of their Eminences the Speakers, I wish to indicate some statistical data concerning the Synod of Bishops.
Established on 15 September 1965, the synod of bishops has up to now had 4 Presidents, four popes: Paul VI, John Paul I, John Paul II and Benedict XVI. His Holiness benedict XVI is presiding over the Synod of bishops for the first time. During the brief pontificate, John Paul I, practically had no time to exercise the office of President of the Synod. Hence, Paul VI and John Paul II are two Roman Pontiffs who marked the history of the synod of bishops. Out of 11 Ordinary general Assemblies, celebrated till now, 4 were held during the pontificate of the servant of God Paul VI, respectively in 1967, in 1971, in 1974 and in 1977. The same pontiff held an Extraordinary general assembly in 1969.
By number of synodal assemblies celebrated, the Servant of God, John Paul II can be called the Synod Pope. He presided over 6 ordinary general Assemblies, in 1980, in 1983, in 1987, in 1990, in 1994 and in 2001; an Extraordinary general Assembly in 1985, and 8 Special Assemblies: 1980 for Holland; 1991 for Europe; 1994 for Africa; 1995 for Lebanon; 1997 for America; 1998 for Asia; 1998 for Oceania and 1999 for Europe.
In its now illustrious history, the Synod of Bishops had 4 Secretary generals: from 1967 to 1979 His Exc. the Most Rev Msg. Ladislao Rubin; from 1979 to 1985 His Exc.the Most Rev. Msg. Jozef Tomko; from 1985 to 2004 His Em. Card. Jan Pieter Schotte, C.I.C.M.. From 11 February 2004, this office has been covered by His Exc. The Most Rev. Msg. Nikola Eterovic.
The result of the synodal experiences have been, besides other things, 8 post-synodal Apostolic exhortations: Evangelii nuntiandi; catechesi tradendae; Familiaris consortio; reconciliatio et paenitentia; Christifideles laici; Pastores dabo vobis; Vita consecrata e Pastores gregis.
Then, one has to mention 6 post-Synodal Apostolic Exhoirdation of the Special Assemblies:Ecclesia in Africa; A New Hope for Lebanon; Ecclesia in America; Ecclesia in Asia; Ecclesia in Oceania; Ecclesia in Europa.
The aforementioned documents have had a great influence on the life of the catholic church.
In all 21 synodal Assemblies 3, 972 Fathers participated, of whom 2,474 in 11 General Assemblies, 311 in 2 Extraordinary General Assemblies and 1,187 in Special ones. The more reduced number concerns the Synod for holland with 19 Synodal Fathers. The highest number refers to the current 11th Ordinary general Assembly with 256 Synodal fathers.
The Synod of Bishops has had the privilege that two cardinals, who are relator generals, of the Ordinary general Assemblies, respectively of 1974 and of 1980, became Popes. They refer to His. Em. Card. Karol Wojtyla and, then, His Em. Card. Joseph Ratzinger.
During the 40 years the Synod of Bishops has undergone various amendments in the working methodology. In this assembly we are experiencing the last one, done according to the wise indications of the Holy father Benedict XVI, who has great synodal experience.
The Synod of bishops is at the service of the ecclesial communion through the episcopal college whose head is the Bishop of Rome. Since the Church is always alive and young, through the grace of the Holy spirit, so also the Synod of bishops remains open to the inspiration of the Spirit of the risen Lord and is present in His church, in particular in the sacrament of the Eucharist, for the glory of god the father and the salvation of the world.
The tangible sign of the SynodÂs youth is also the fact that over half of the Synodal fathers of the XI Ordinary general Assembly take part for the first time in a synodal assembly. This is a sign of hope for the future of the Church which, in spite of adversities of various nature, full of trust in divine providence, continues to carry out the mission entrusted to her by the Lord Jesus:ÂGo, therefore, make disciples of all nations; baptize them in the name of the Father and of the Son and of the Holy Spirit (Mt 28:19).
[00201-02.04] [NNNNN] [Original text: Italian]
The following reports and communications were presented in the Hall:
I. REPORTS
● The Synod of Bishops is 40 years old - Theological aspects of the Synod of Bishops
H. Em. Card. Jozef TOMKO, Prefect Emeritus of the Congregation for the Evangelization of Peoples; President of the Pontifical Committee for International Eucharistic Congresses
● Four decades of institutional development - Legal aspects of the Synod of Bishops
H. Em. Card. Péter ERDŐ, Archbishop of Esztergom-Budapest
II. NOTICES
● Particular Synod for Batavia - Special Assembly for the Netherlands
H. Em. Card. Adrianus SIMONIS, Archbishop of Utrecht (Member of the synodal Assembly)
● Convocation of the Special Assembly - Special Assembly for Africa
H.Exc. Most. Rev. Msg. Paul VERDZEKOV, Archbishop of Bamenda
(Member of the synodal Assembly and of the post-synodal Council)
● The Synod of Bishops in its Special Assembly for Lebanon - Special Assembly for Lebanon
H.Exc. Most. Rev. Msg. Cyrille Salim BUSTROS, of the Missionary Society of Saint Paul, Archbishop of Newton, United States of America (Relator General of the synodal Assembly and member of the post-synodal Council)
●Fruits of the Synod of America - Special Assembly for America
H. Em. Card. Juan SANDOVAL ÍÑIGUEZ, Archbishop of Guadalajara (Relator General of the synodal Assembly and member of the post-synodal Council)
● Some positive results of the Special Assembly for Asia of the Synod of Bishops - Special Assembly for Asia
H. Em. Card. Paul SHAN KUO-HSI, S.I., Bishop of Kaohsiung, (Relator General of the synodal Assembly and member of the post-synodal Council)
● The Special Assembly of the Synod of Bishops for Oceania - Special Assembly for Oceania H.Exc. Most. Rev. Msg. John Atcherley DEW, Archbishop of Wellington (Member of the Special Assembly) read the text of Cardinal Thomas S. Williams, Archbishop Emeritus of Wellington (President Delegate of the Special Assembly)
● II Special Assembly for Europe of the Synod of Bishops - I and II Special Assemblies for Europe
H. Em. Card. Antonio María ROUCO VARELA, Archbishop of Madrid (Relator General of the II Special Assembly and member of the post-synodal Council)
Below are the integral texts of the reports and communications presented in the Hall in English and a presentation of the other interventions (all the integral texts were published in the multilingual edition of the bulletin, in the language in which they were presented in the Hall):
I. REPORTS
● The Synod of Bishops is 40 years old - Theological aspects of the Synod of Bishops
H. Em. Card. Jozef TOMKO, Prefect Emeritus of the Congregation for the Evangelization of Peoples; President of the Pontifical Committee for International Eucharistic Congresses
Cardinal Jozef Tomko, the President of the Pontifical Committee for International Eucharistic Congresses, begins his report with an introduction, giving his experiences pertaining to the Synod of Bishops and his participation in the various Synods of the past. He then continues with various points about the Synod of Bishops, which was instituted by Paul VI with the motu proprio ÂApostolica sollicitudoÂ. Later, John Paul II consolidated the autonomy and increased the authority and collegiality of the Synod. The Synod of Bishops was instituted as a Âpermanent council of Bishops for the Universal ChurchÂ, subject directly to the Pope and has its nature as a natural ecclesiastic institution, representing all the Catholic Episcopacy, and perpetual by nature. The finalities are to give information and advice; and may deliberate on certain matters, with the Roman Pontiff ratifying the SynodÂs decisions. The theological foundation of the Synod of Bishops can be found in the unity of the Church expressed by the life of communion of the local churches and the collegiality between all the Bishops (communio et collegialitas).The Synod of Bishops represents the Catholic Episcopacy in the whole world in a moral and manifest way, its decisions are consultive and may become deliberative only by mandate of the Supreme Pontiff. As for the consulting aspect of the Synod of Bishops, John Paul II goes beyond the formal and juridical aspects of the Synod vote and places it in the context of the Church as an organism of communion of faith. In conclusion, Cardinal Tomko compares the Synod of Bishops to a heart, a marvelous ecclesial osmosis that has been going on for the past forty years.
[Presentation - 00164-02.04] [NNNNN] [Original text: Italian]
● Four decades of institutional development - Legal aspects of the Synod of Bishops
H. Em. Card. Péter ERDŐ, Archbishop of Esztergom-Budapest
The Archbishop of Esztergom-Budapest, His Em. Cardinal Peter ERDÖ, during the XI Ordinary General Assembly of the Synod of Bishops, commented on the theme: Four Decades of Institutional Development - Juridical Aspects on the Synod of BishopsÂ. In the above report, he referred to the particular juridical nature and physiognomy of the Synod of Bishops, following the current Canon Law. Cardinal ERDÖ underlined the functions and the manifestations that were achieved by the Synod during the past decades, placing a special emphasis on some fundamental points of its development and on the main points of its ministry. He also indicated the role that the Synod has in the promotion of Episcopal collegiality and communion between the Bishops, as well as in the study and the solution on problems concerning the mission of the Church in todayÂs world. The Archbishop also underlined the importance of the Synod as a consulting organism for the Pope; also analyzing the merit of the Synod as an Assembly in favor of relationships between the Pope and the Bishops and of them altogether, facilitating the analysis of the questions relative to the different episcopal conferences in the context of the Universal Church.
In the same report, the functions of the Synod were defined, explaining the differences between general, extraordinary and special, and the relationship between the Pope and the Synod was made clearer, underlining the merit of the Synod, inasmuch as it deals with themes concerning faith and traditions, observing and the consolidation of the discipline of the Church, the reality of the Sacraments and the mission of the Church in general, and the particular sensitivity in dealing with themes of daily life.
The usefulness of the Synod was illustrated by Cardinal Peter ERDÖ, due to the opportunity to present moral principles applied to the social order and the ability to judge human actions, when this is demanded by the fundamental rights of the person or the salvation of souls.
[Presentation - 00135-02.02] [NNNNN] [Original text: Italian]
II. NOTICES
● Particular Synod for Batavia - Special Assembly for the Netherlands
H. Em. Card. Adrianus SIMONIS, Archbishop of Utrecht (Member of the synodal Assembly)
The intervention by His Em. Cardinal Adrianus Simonis, Archbishop of Utrecht, starts with the events that, from the ÂCouncil of NoordwijkerhoutÂ,lead to the convocation, in the Vatican, from January 14th to the 31st 1980, of the Special Assembly of the Synod of Bishops on the theme of ÂThe Pastoral Situation in the NetherlandsÂ. The author notes that this convocation was originated from an intuition by Cardinal Willebrands and Pope John Paul II, who knew how to foresee the problems posed to the Church in the Netherlands in the areas of faith, doctrine, morals and discipline. And that this could have negatively influenced the Church in its entirety. He gives a brief retrospect on the participation and the results of the Synod in question. The text concludes with a rapid presentation of welcome of the decisions taken on the occasion of the Synod - which, in the majority of occasions, were not accepted - as well as the Post Synodal work, which reality has reaffirmed. In fact, todayÂs generations are marked, in a greater way, by the polarization that characterized the years of the convocation of the ÂCouncil of Noordwijkerhout and only wish to be Catholics in communion with the universal Church.
[Presentation - 00124-02.02] [NNNNN] [Original text: Italian]
● Convocation of the Special Assembly - Special Assembly for Africa
H.Exc. Most. Rev. Msg. Paul VERDZEKOV, Archbishop of Bamenda
(Member of the synodal Assembly and of the post-synodal Council)
Almost twenty-four years after the decision of Pope Paul VI to establish the Synod of Bishops, his Successor, Pope John Paul II, announced on 6 January 1989, the Solemnity of the Epiphany, that he decided to convoke a Special Assembly for Africa of the Synod of Bishops. It was his desire right from the very onset, Âto ensure that this Synod would be authentically and unequivocally African. At the same time, it was of fundamental importance that the Special Assembly should be celebrated in full communion with the universal Church. To this Special Assembly for Africa of the Synod of Bishops, Pope John Paul II assigned the following theme: ÂThe Church in Africa and her Evangelising Mission Towards the Year 2000: ÂYou shall be my witnesses (Acts 1:8).Â
In the eyes of Pope John Paul II, it seemed appropriate to convoke this Special Assembly for the purpose of promoting Âan organic pastoral solidarity throughout Africa and the adjacent Islands. He added, furthermore, that in preparation for the Special Assembly, all concerned Âshould cover all the important aspects of the life of the Church in Africa, and in particular should include evangelization, inculturation, dialogue, pastoral care in social areas and the means of social communications.Â
Preparation for the Special Assembly, and the celebration of the Special Assembly itself, achieved a great deal to raise awareness and consciousness about the unity of the Catholic Church in every part of the African continent. In particular, African Catholics became more conscious of the unity of Catholics of North Africa and of Egypt with the Catholics of all the countries of the Sub-Saharan Africa.
AFRICA HAS CHANGED SINCE THE SPECIAL ASSEMBLY
In an Address presented to the Twelfth Plenary Assembly of SECAM held at Mondo Migliore, near Rome, in October 200, five years after the promulgation of the Post-Synodal Apostolic Exhortation Ecclesia in Africa, Cardinal Jan Pieter Schotte, the then-General Secretary of the Synod of Bishops, said, inter alia:
ÂOf the fifty-three African countries, seventeen, or one-third, have been the object of armed conflicts of varying length and varying intensity, but which have once again sown death and desolation on this continent. Cardinal Schotte went on to cite Pope John Paul II who manifestly spoke of this political situation, saying: ÂToday, in the greatest silence, intimidation and killing still continue....I wish to address the political leaders of these countries: if violent attainment of power becomes the norm, if democratic representation is systematically put aside, if corruption and the arms trade continue to rage, then Africa will never experience peace or development.
WHAT HAS THE CHURCH IN AFRICA DONE WITH THE POST-SYNODAL APOSTOLIC EXHORTATION ECCLESIA IN AFRICA?
In an effort to implement the guidelines and Orientations given by Pope John Paul II in Ecclesia in Africa, the Church in Africa has striven, over the last ten years, to carry out what the Special Assembly prescribed with regard to Evangelisation, namely: Proclamation, Inculturation, Dialogue, Justice and Peace and the Media of Social Communication.
Mindful of the fact that only 14% of the total population of Africa was made up of Catholics ten years ago, the Church in Africa has striven, over the last ten years, to intensify its Proclamation of the Gospel to Non-Christians, increasingly and unceasingly updating her channels for that Proclamation. Mindful of ChristÂs mandate: ÂGo, therefore, make disciples of all nations (Mt 28:19), the Church in Africa has recognised, over the last ten years, that the Proclamation of the Gospel is meant for all the people of Africa, without exception.
With regard to Inculturation, namely, the process b y which Catechesis takes flesh in the various African cultures, the Church in Africa has certainly endeavoured to carry out the clear Orientations of the Special Assembly in this regard,. Two fundamental criteria of genuine Inculturation have ever been kept in mind by African bishops, namely, compatibility with the Gospel and communion with the Universal Church.
With regard to the Liturgy in particular, it must be recognised that errors have indeed occurred, here and there, out of ignorance of what Ecclesia in Africa actually said about Inculturation. While such few and scattered errors certainly need to be firmly corrected, the overall picture, with regard to Inculturation, especially in the Liturgy, demonstrates that over the last ten years, the Church in Africa has endeavoured to be uncompromisingly faithful to the following words of Pope John Paul II addressed to the Bishops of Kenya in May 1980:
ÂBy respecting, preserving and fostering the particular riches and values of your peopleÂs cultural heritage, you will be in a position to lead them to a better understanding of the mystery of Christ, which is also to be lived in the noble, concrete and daily experience of African life. There is no question of adulterating the Word of God, or emptying the Cross of its power (cf. 1 Cor 1:17), but rather of bringing Christ into the very centre of African life and of lifting up all African life to Christ. Thus, not only is Christianity relevant to Africa, but Christ, in the Members of his Body, is African.Â
With regard to Dialogue, the Church in Africa has certainly endeavoured, ever since the publication of Ecclesia in Africa ten years ago, to foster and encourage better relationships and cooperation with other Christian Churches and Ecclesial Communities. Wherever possible, the Church in Africa has concretely manifested her willingness to engage in constructive dialogue and cooperation with Islamic Communities.
With regard to dialogue with African Traditional Religion, the Particular Churches of Africa have certainly striven over the last ten years, in different ways, to follow the Orientations of Ecclesia in Africa. In this Dialogue with Adherents of African Traditional Religion, the African Bishops, while openly rejoicing on account of the innumerable Âseeds of the Word which they contain, and on account of the fact that they can constitute a preparation for the Gospel, have, nevertheless, been mindful at all times of the following words of Pope Paul VI:
ÂWe wish to point out, above all today, that neither respect for these religions nor the complexity of the questions raised, is an invitation to the Church to withhold from these non-Christians the proclamation of Christ. On the contrary the Church holds that these multitudes have the right to know the riches of the mystery of Christ....Â
In the realm of Justice and Peace, the Church in Africa has certainly striven to be Âthe voice of the voiceless as demanded by the Special Assembly. Active Justice and Peace Commissions have been set up in most Parishes, in most Particular Churches, and at the level of several Episcopal Conferences.
Finally, with regard to the Means of Social Communication, ÂEcclesia in Africa certainly gave our Particular Churches much needed impulsion towards active evangelising action in the world of the Media which are more recognised as a cultural world of its own and in need of being evangelised.
THE CHURCH IN AFRICA HAS CHANGED SINCE THE PROMULGATION OF ECCLESIA IN AFRICA
The Post-Synodal Apostolic Exhortation ÂEcclesia in AfricaÂ, came twenty-six years later, in harmonious continuity with the famous phrase pronounced by Pope Paul VI in Rubaga Cathedral, Uganda, on 31 July 1969: ÂBy now, you Africans are missionaries to yourselves. The Church of Christ is well and truly planted on this blessed soil. The Pontiff was addressing the closing session of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM).
In an Address given by the current Chairman of SECAM at Notre Dame University, Indianapolis, on 3 March 2005, we are informed that Âthe African Church itself has taken a new face since 1994...In the ten years between 1994 and 2004...about 65% of the African episcopate has been replaced since our last Synod ten years ago.Â
In his Address to the Plenary Assembly of SECAM in October, 2300, Cardinal Jan Pieter Schotte made the following pertinent observation:
ÂWhile on the one hand, the rapidity of Episcopal renewal is a cause of joy because of the new sap that is flowing in the veins of the episcopal body and the fountain fo youth which it is procuring for it, on the other hand, it implies a certain apprehension, for most of the new Pastors have not fully participated in the Synod. Now the implementation of the resolutions of ÂEcclesia in Africa require first of all, a change in mentality in order to go beyond ethnic ideologyÂeach Pastor taking pains to act in such a way that each of his faithful feels truly a member in a total capacity of the ChurchÂFamily of GodÂto combat the corruption in society and to encourage civil peace.Â
At the General Audience on Wednesday, 22 June 2005, the Successor of St. Peter, Benedict XVI, received the Members of the Special Council for Africa of the Synod of Bishops. To all, Pope Benedict XVI said, inter alia:
ÂIn a special way, I greet the Members of the Special Council for Africa of the Synod of Bishops who are meeting during these days at the General Secretariat of the Synod. Confirming what my venerable and dear Predecessor, Pope John Paul II, had decided on 13 November last year, I wish to announce my intention to convoke the Second Special Assembly of the Synod of Bishops for Africa. I have the hope that such an Assembly will give a new impetus to evangelisation on the African Continent, to a consolidation and growth of the Church and to the promotion of reconciliation and peace.Â
The decision of our Holy Father Pope Benedict XVI, to convoke, in the future, the Second Special Assembly of the Synod of Bishops for Africa, in harmonious continuity with the First Special Assembly, happily meets the hopes, desires and prayers of the Catholics of the African Continent.
[Integral text - 00123-01.06] [NNNNN] [Testo originale: inglese]
● The Synod of Bishops in its Special Assembly for Lebanon - Special Assembly for Lebanon
H.Exc. Most. Rev. Msg. Cyrille Salim BUSTROS, of the Missionary Society of Saint Paul, Archbishop of Newton, United States of America (Relator General of the synodal Assembly and member of the post-synodal Council)
The text by the Synodal Father H. Exc. Most Rev. Msg. Cyril Salim Bustros on ÂThe Synod of Bishops in the Special Assembly for Lebanon presents a reflection on the outcome of the Assembly gathered around Pope John Paul II in November of 1995, written in the form of a report. Starting with the causes for the conflict between Christians and Muslims that occurred in Beirut in 1975, he shows the reasons for the convocation of the Synodal meeting and the reactions of the Apostolic Exhortation ÂNew Hope for LebanonÂ, promulgated by Pope John Paul II on May 10th 1997. The Apostolic Exhortation by the Holy Father was welcomed by all of Lebanese society, civil and religious. The presence at the Synod of the Orthodox, Protestant and Muslim (Shiite, Sunnite and Druze) Delegations thus witnessed the unity and the spirit of collaboration that Lebanese society must pursue in the spirit of dialogue and conviviality between the religions. Lebanon, John Paul II stated, is more than a nation, it is a message, for the Orient and for the West, of conviviality and of collaboration between the various religions. The report presents, finally, the results of the social changes that emerged from the Synodal reflections and from the encounter between Muslims and Christians.
[Presentation - 00162-02.04] [NNNNN] [Original text: French]
●Fruits of the Synod of America - Special Assembly for America
H. Em. Card. Juan SANDOVAL ÍÑIGUEZ, Archbishop of Guadalajara (Relator General of the synodal Assembly and member of the post-synodal Council)
In the text by the Synodal Father His Em. Cardinal Juan Sandoval Iñiguez titledÂFruits of the Synod for AmericaÂ, the main aspects of the various phases of the Synod on the theme: ÂEncounter with the Living Jesus Christ, the Way to Conversion, Communion and Solidarity in AmericaÂ, were mentioned, as well as the reflections emerging from it. The Synod, convoked by Pope John Paul II in 1994, in preparation for the Great Jubilee, was celebrated in the Vatican from November 16th to December 12th of 1997. About the preparatory phases of the Synod work, the elements of unity between the two Churches present emerged, the most recent on the United States of America and Canada and the one on South America. The first of these common elements is faith in Christ. During the course of the work of this Synod and afterwards, we can see the rise of mutual respect, of a spirit of collaboration between the parts, the knowledge of the common problems and an exchange of spiritual and material gifts, fruits of the spirit so hoped for by the Synod. Some examples of post-Synodal work were also mentioned, which revealed the will to put into practice the spirit of unity and communion expressed in the Synod. This also deals with the welcoming and the application of the Post Synodal Apostolic Exhortation, ÂEcclesia in AmericaÂ, signed by Pope John Paul II in 1999. After its publication, all over the Continent, Plenary Assemblies followed, to study pastoral proposals and common projects animated by a spirit of solidarity. Finally, there is a list of some experiences deemed of particular significance, such as the one promoted by the Bishops of the Dioceses at the border between Mexico and the United States, which organized reunions on the migrants.
[Presentation - 00137-02.04] [NNNNN] [Original text: Spanish]
● Some positive results of the Special Assembly for Asia of the Synod of Bishops - Special Assembly for Asia
H. Em. Card. Paul SHAN KUO-HSI, S.I., Bishop of Kaohsiung, (Relator General of the synodal Assembly and member of the post-synodal Council)
FOREWORD
I was asked to present a report on the positive results of the The Special Assembly for Asia of the Synod of Bishops. To present a brief but also comprehensive report on all the positive results seems difficult, not only because the time given to me is too short, but also because there is a great variety of particular Churches with different Apostolic traditions, liturgies, spiritualities, theological schools, missionary activities, etc., not to mention their socio-economical, geo-political, cultural and racial differences. I choose, therefore, to highlight only some positive results on the following three thological areas, namely Christological, Pneumatological and Ecclesiological for which the Synod Fathers have had special concerns.
1. ON CHRISTOLOGICAL AREA: 'THE UNIQUENESS AND UNIVERSALITY OF SALVATION IN JESUS' ("Ecclesia in Asia" n.14)
This fundamental article of the Christian faith has been challenged in the last decades even by some Christian theologians. They proposed their arguments from two sources. One source is the statistical fact that there are so many great religions, such as Judaism, Islam, Hinduism, Buddhism, Taoism and Christianity in Asia, except in the Philippines is still a tiny minority after two thousand years of Jesus' birth. Another source is from the Vatican Council II's document"Lumen Gentium" (n.16) on the salvation of the non-Christians. Their conclusion from both arguments is that Jesus Christ is not the unique but one of many saviours.
Here is not the proper place to discuss and refute the above mentioned arguments against the uniqueness and universality of salvation in Jesus, but only to present a brief report on the positive result of the Special Assembly in this special Christological area. To my own knowledge, all the particular Churches in Asia under the leadership of their Bishops now are grasping the above mentioned article of doctrine of faith more firmly than before the Special Assembly. And the few people, who provoked the arguments against the article of faith, are keeping quiet either in teaching or in writing.
2. ON PNEUMATOLOGICAL AREA: 'THE SPIRIT IS NOT AN ALTERNATIVE TO CHRIST' ("ECCLESIA IN ASIA' N.l6)
The tendency of the above mentioned few people to separate the activity of the Holy Spirit from that of Christ would jeopardize the truth of Jesus as the unique Saviour of all. Most of them who proposed that the Holy Spirit as an alternative to Christ works separately through the other religions for the salvation of people, would like to promote more easily the interreligious dialogue.
It is not the proper purpose of this paper to discuss and refute the above mentioned tendency, but only to present the positive result of the Special Assembly for Asia of the Synod of Bishops in the Pneumatological area. After the publication of "Ecclesia in Asia", at least I have not read any new books or articles contrary to the consensus of the Synod Fathers and teaching of "Ecclesia in Asia" in regard to the pneumatological theology.
3. ON ECCLESIASTICAL AREA: 'THE UNION AND UNITY OF TIlE CATHOLIC CHURCH' ("ECCLESIA IN ASIA" DO. 24-28)
Communion and unity are the characteristics of the Catholic Church. But some political powers in Asia assume the very internal affairs of communion and unity of the Catholic Church as their own national affairs. Their main purpose of doing this is to create an "Independent Church" modeled on that of the Anglican Church.
The great concern of the Synod Fathers for the above mentioned danger is reflected very clearly in the Post-Synodal Apostolic Exhortation "Ecclesia in Asia" (nn. 24-28). After the publication of "Ecclesia in Asia", both the particular Churches and the political powers know very well that the bottomline of the Catholic Church's doctrine of faith on communion and unity cannot be compromised, though the danger is not yet over. But there are signs that the position of the political powers on this area is mitigated as little bit lately.
CONCLUSION
In a very short time and limited space I have pointed out some positive results of the Special Assembly for Asia of the Synod of Bishops on the above mentioned three theological areas. There are many other positive results in many other areas, such as pastoral, missionary, social, charitable, etc. If you want to know more, you can read my longer report.
[Integral text - 00163-02.06] [NNNNN] [Original text: English]
● The Special Assembly of the Synod of Bishops for Oceania - Special Assembly for Oceania H.Exc. Most. Rev. Msg. John Atcherley DEW, Archbishop of Wellington (Member of the Special Assembly) read the text of Cardinal Thomas S. Williams, Archbishop Emeritus of Wellington (President Delegate of the Special Assembly)
Cardinal Jozef Tomko, the President of the Pontifical Committee for International Eucharistic Congresses, begins his report with an introduction, giving his experiences pertaining to the Synod of Bishops and his participation in the various Synods of the past. He then continues with various points about the Synod of Bishops, which was instituted by Paul VI with the motu proprio ÂApostolica sollicitudoÂ. Later, John Paul II consolidated the autonomy and increased the authority and collegiality of the Synod. The Synod of Bishops was instituted as a Âpermanent council of Bishops for the Universal ChurchÂ, subject directly to the Pope and has its nature as a natural ecclesiastic institution, representing all the Catholic Episcopacy, and perpetual by nature. The finalities are to give information and advice; and may deliberate on certain matters, with the Roman Pontiff ratifying the SynodÂs decisions. The theological foundation of the Synod of Bishops can be found in the unity of the Church expressed by the life of communion of the local churches and the collegiality between all the Bishops (communio et collegialitas).The Synod of Bishops represents the Catholic Episcopacy in the whole world in a moral and manifest way, its decisions are consultive and may become deliberative only by mandate of the Supreme Pontiff. As for the consulting aspect of the Synod of Bishops, John Paul II goes beyond the formal and juridical aspects of the Synod vote and places it in the context of the Church as an organism of communion of faith. In conclusion, Cardinal Tomko compares the Synod of Bishops to a heart, a marvelous ecclesial osmosis that has been going on for the past forty years.
[Presentation - 00164-02.04] [NNNNN] [Original text: Italian]
● II Special Assembly for Europe of the Synod of Bishops - I and II Special Assemblies for Europe
H. Em. Card. Antonio María ROUCO VARELA, Archbishop of Madrid (Relator General of the II Special Assembly and member of the post-synodal Council)
His Em. Cardinal Rouco Varela speaks about the Special Assembly for Europe II of the Synod of Bishops, on the theme: ÂJesus Christ, Alive in His Church, the Source of Hope for EuropeÂ, which took place in the Vatican from October 1st to the 23rd 1999. He was the General Relator and stated that Âit was an authentic event of the ChurchÂ, underlining the opportunity that would have allowed the reflection on the situation in Europe, almost an examination of the conscience, which the celebration of the Great Jubilee for the Year 2000 had invited the whole Catholic Church.
The 288 participants, of all ages and coming from all the European countries, all spoke the languages of Europe, coming from the most diverse situations, more than half of them had never been a part of a Synodal Assembly and did not know each other. Yet this did not stop them from
finding a renewed and tangible Catholic unity, Cardinal Varela underlined, as well as a harmony on the diagnosis of the European situation in which, after the geo-political reunification, was possible to better perceive the spiritual damages caused by the immanent humanism in its different ideological versions. Therefore, being Âthe hour of truth for Europe, this was the right time for the Hour of the Gospel... the hour for the renewed proclamation of the kerygma and, on this point, the conviction of the Synodal Fathers was clear and full of hope. Even in Europe there was the need to start again from the beginning, from an essential and clear proposal of the Mystery of Christ. The fact that the sacramental life of the Church is, in part, inseparable from new evangelization was also underlined, because Christian life emerges from the Eucharist and from the other sacraments.
The new evangelization, Cardinal Varela continues, has its instruments and its style: dialogue. Dialogue with culture and society through adequate institutions such as schools and Universities, the health and political institutions, those for aide, ecumenical dialogue between the different Christian professions, in particular the need for mutual understanding and charity between the Catholics and the Orthodox, dialogue between the new movements and the ecclesial communities as instruments that the Holy Spirit gave to the Church for the new evangelization and the old institutions and all were invited to communion with the Bishop in the local Church.
Cardinal Varela concluded by asserting that Old Europe was expecting words for the future and hope and that the Synod of 1999 and the Apostolic Exhortation ÂEcclesia in EuropaÂ, signed by John Paul II on June 28th 2003, answered with a proposal and an appeal Jesus Christ and conversion to the One who has the Word of Eternal Life.
[Presentation - 00136-02.03] [NNNNN] [Original text: Spanish]
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Second Special Assembly for Africa of the Synod of Bishops: Report by the General Secretary
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Archbishop Nikola Eterović
Reconciliation at the heart of Synodal reflection
On the morning of 5 October [2009], in the presence of the Holy Father, the First General Congregation of the Second Special Assembly for Africa took place in the Synod Hall. there were 226 Synod Fathers present. After president Delegate Cardinal Francis Arinze welcomed the Pope, Archbishop Nikola Eterović, General Secretary of the Synod of Bishops, gave a report in Italian. The following is a shortened version of his report.
Holy Father,
Your Eminences and Excellencies,
Dear Brothers and Sisters,
“In the power of the Holy Spirit, I appeal to everyone: ‘Be reconciled to God!’ (2 Cor 5:20). No ethnic or cultural difference, no difference of race, sex or religion must become a cause for dispute among you. You are all children of the one God, our Father, who is in heaven. With this conviction, it will then be possible to build a more just and peaceful Africa, an Africa worthy of the legitimate expectations of all its children”.1
With these words, Your Holiness displayed your apostolic concern and exercised your solicitude for the entire Church. In a particular way, inspired by the Holy Spirit who guides believers in their reading of Sacred Scripture, you used these words to express your love for the Church on pilgrimage in 53 countries in Africa and also for the entire African continent, a continent of great dynamism yet faced with many challenges. You pronounced these words in Yaoundé, the capital of Cameroon, during your first Apostolic Visit to Africa from 17 to 23 March 2009. On this occasion you initiated, in ideal fashion, the work of the Second Special Assembly for Africa of the Synod of Bishops. At the end of the Eucharistic celebration in Amadou Ahidjo Stadium, on the Solemnity of St. Joseph, Spouse of the Blessed Virgin Mary, you presented the Instrumentum laboris to the presidents of the 36 episcopal conferences in Africa, the heads of the two synods of bishops of the Eastern Catholic Churches sui iuris and the Assembly of Catholic Hierarchy of the Catholic Church in Egypt. This document is the basis for the work of our synodal assembly. At that moment, the stadium of Yaoundé became the very heart of the continent, because closely joined to you as Bishop of Rome and Universal Pastor of the Church were the bishops of the particular Churches, who represented “in some way the Church present among the peoples of Africa”.2 At the same time, Your Holiness invited all the faithful to support their Pastors in prayer in the preparation and unfolding of the great ecclesial event of the Second Special Assembly for Africa of the Synod of Bishops. Your Holiness then entrusted the celebration of the synodal assembly to the protection of the Blessed Virgin Mary, Our Lady of Africa, invoking her intercession so that “the Queen of Peace might sustain the efforts of all who work for reconciliation, justice and peace!”.3 Holy Father, during the meeting with the Special Council for Africa in the Apostolic Nunciature of Yaoundé, you were the first to recite the Marian prayer which you yourself composed to sustain the preparation of the synodal assembly and to implore the abundant grace of the Holy Spirit in obtaining a renewed dynamism for the Church in Africa, which always seeks better to serve all people of good will on the continent. At the beginning of our synodal work, we too recite this prayer so that the discussion during the synodal assembly might contribute to increasing hope in the peoples of Africa and the entire continent, and that it might contribute to imbue each local Church in Africa “with new evangelical and missionary zeal in service to reconciliation, justice and peace, according to the programme given us by the Lord himself: ‘You are the salt of the earth … you are the light of the world’ (Mt 5:13-14). May the joy of the Church in Africa at the celebration of this Synod be shared by the universal Church!”.4
Your Holiness, your wish is now being realized as seen in the representatives of the episcopates from the various continents who have willingly accepted your call to participate in this synodal assembly to show their nearness to the Catholic Church in Africa, a part of the Universal Church full of promise. Greetings, then, to the representatives of the episcopal conferences of the other four continents and to the bishops from 17 countries. Together with their brother-bishops from Africa, they are prepared to pray, dialogue and reflect on the present and future of the Catholic Church on the African continent. In this way, they become a part of the synod process of giving and receiving, of participating in Africa’s joys, sufferings, hopes and concerns and of sharing spiritual gifts for the edification of not only the particular Churches in Africa but the entire Holy Church of God spread throughout the whole world.
I extend heartfelt greetings to all 244 members of the Second Special Assembly for Africa of the Synod of Bishops, of whom 78 participate by reason of their office, 129 as elected members and 36 as papal appointments. Among these are 33 cardinals, 79 archbishops and 156 bishops. As for the office they hold, 37 are presidents of episcopal conference, 189 Ordinaries, 4 coadjutors, 2 auxiliaries and 8 (arch)bishops-emeritus.
I cordially welcome the fraternal delegates who represent 6 Churches and ecclesial communities, and express my gratitude for their having accepted the invitation to participate in this ecclesial event.
I also greet 29 experts and 49 auditors who are prepared to contribute their important testimony to the synodal proceedings by enriching the discussion.
I also wish to acknowledge the valuable collaboration of the assistants, translators and technical personnel, as well as the staff of the General Secretariat of the Synod of Bishops. Without their skilled and generous contribution, this synodal assembly would not be possible.
The present report is composed of six parts:
I. The Significance of the Apostolic Visit to Africa
II. Some Statistical Data
III. The Convocation of the Second Special Assembly for Africa
IV. The Preparation of the Second Special Assembly for Africa
V. Conclusion
I. The Significance of the Apostolic Visit to Africa
In a special manner, I wish to greet the 197 synod fathers from the countries of Africa. In their name, I thank Your Holiness for your Apostolic Visit to Africa which was organized in light of the Second Special Assembly for Africa of the Synod of Bishops. With this Special Assembly in mind, Your Holiness chose the same theme for your first pastoral visit to the African continent: “You are the salt of the earth...you are the light of the world” (Mt 5: 13, 14).
Thank you, Holy Father, for the edifying teachings given during your apostolic visitation to Africa. Even though the visit was limited to two countries, Cameroon and Angola, all of Africa took an interest. Furthermore, your visit led to the strengthening of the bonds uniting, in faith, hope and charity, the Bishop of Rome and your brother-bishops in the episcopate, who are the heads of the particular Churches of Africa. At the same time, your visit strengthened the bond between them and the faithful entrusted to their pastoral care. This is particularly true among men and women of good will on the African continent. In fact, the Gospel, the Good News, is addressed to every inhabitant of Africa and the entire world. Making reference to the life of St. Josephine Bakhita, canonized on 1 October 2000 by the Servant of God, Pope John Paul II, Your Holiness proposed her splendid example in your wish that every man and women on the continent might be transformed by an encounter with the living God.
Today also, “the saving message of the Gospel needs to be proclaimed loud and clear, so that the light of Christ can shine into the darkness of people’s lives”.5 The light of the Gospel scatters the darkness of sin, even in Africa, where men and women, longing to hear a word of pardon and hope, are willing to be transformed by Almighty God, Father, Son and Holy Spirit. “In the face of suffering or violence, poverty or hunger, corruption or abuse of power, a Christian can never remain silent”.6 These evils affect everyone in Africa, who “cry out for reconciliation, justice and peace which the Church offers them, not new forms of economic or political oppression, but the glorious freedom of the children of God (cf. Rom 8:21)”.7 Every member of the Church is therefore called to become an apostle of the Gospel, to bring the Good News to every African. “Almost ten years into the new millennium, this moment of grace is a summons to all the bishops, priests, religious and lay faithful of the continent to rededicate themselves to the mission of the Church to bring hope to the hearts of the people of Africa, and indeed to people throughout the world”.8
Holy Father, in light of the importance of your Message to the entire African continent and our synodal discussion on the Instrumentum laboris, the discourses from your Apostolic Visit are being made available in the following languages: French, English, Italian, Portugese and Spanish. Undoubtedly, these documents will be of great assistance to the synod fathers and will allow them to develop basic subjects related to the topic of the Second Special Assembly for Africa.
II. Some Statistical Data
Together we thank the Good and Merciful God for the many gifts bestowed on the Church in Africa which are placed at the service of all, especially the poorest of the poor and the most in need. In particular, we give thanks for its great dynamism witnessed in the following statistics.
In a world population of 6,617,097,000 inhabitants, the number of Catholics is 1,146,656,000, that is, 17.3%. However, the percentage in Africa is higher. In fact, out of 943,743,000 inhabitants, the number of Catholics is 164,925,00, namely 17.5%. This figure is very significant if one considers, for example, that, in 1978, at the beginning of the pontificate of Pope John Paul II, the number of African Catholics was about 55,000,000. In 1994, the year in which the First Special Assembly for Africa of the Synod of Bishops was held, the number was 102,878,000 faithful, that is, 14.6% of the population in Africa.
In that same period, we also have a significant increase in the number of vocations to the priesthood and the consecrated life. In fact, thanks be to God, a consistent increase is witnessed in all sectors, particularly among Christ’s faithful: bishops, priests, deacons, men and women in the consecrated life and committed lay people, among whom catechists occupy an important place. This is proven in a comparison of statistical data from 1994 with that of 2007.
1994(9)
2007(10)
+%
Ecclesiastical territories
444
516
+16,21
Bishops
513
657
+28,07
Priests
Diocesan
Religious
23.263
12.937
10.326
34.658
23.154
11.504
+49,09
+78,97
+11,40
Permanent Deacons
326
403
+23,61
Non-Clerical Religious
6.448
7.921
+22,84
Consecrated Religious
46.664
61.886
+32,62
Members — Secular
Institutes
390
578
+48,20
Lay Missionaries
1.847
3.590
+94,36
Catechists
299.994
399.932
+33,31
Seminarians
17.125
24.729
+44,40
We also give due honor to those in pastoral activity who have sealed their ecclesial service with the ultimate sacrifice of their lives. From 1994 to 2008, 521 pastoral workers have given their lives in Africa. Included in this number are the 248 victims of the tragedy in Rwanda in 1994 and, subsequently, 40 minor seminarians killed in Burundi, in1997. Not only Africans have given their lives, but also missionaries from many countries. For example, in 2006, 11 pastoral workers were killed: 5 diocesan priests, of whom 1 was Peruvian, and 4 religious, of whom 1 was Portuguese, 1 Brazilian, 1 an Italian religious and 1 a Portuguese lay missionary. In 2007, 4 pastoral workers lost their lives: 1 diocesan priest, 2 religious and 1 sister from Switzerland. In 2008, 5 missionaries died, of which 1 was a religious from England and 1 a brother from France.
The eyes of faith allow us to go beyond these statistics and see the great dynamism in evangelization on the African continent, which animates the generous and undivided commitment of pastoral workers, even to the point of giving their lives in martyrdom. With thanksgiving to Almighty God for this gift of his infinite mercy, we pray that this dynamism continues, indeed, that it be strengthened for the good of the particular Churches in Africa and the whole world. Undoubtedly, in this group of servants of the Gospel, the Pastors of the particular Churches will recognize candidates for canonization, according to Church norms, not only to increase the number of African saints, among whom many are martyrs, but also to obtain more intercessors in heaven to sustain the particular Churches of the continent so that they may continue, with renewed zeal, their earthly pilgrimage in praise of God and in service to others.
In addition to evangelization, which is the Church’s principal mission, the Catholic Church is also very much involved in charitable works, health, education and countless initiatives of human promotion in general. In this regard, we recall significant examples like the John Paul II Foundation for the Sahel, instituted on 22 February 1984,11 during the Holy Year of Redemption, by the Pope himself, following his apostolic visit to Burkina Faso, and the memorable Ouagadougou Appeal of 10 May 1980. Eight years ago, 12 February 2001, Pope John Paul II established the “Good Samaritan” Foundation to sustain the sick who are most in need, above all, those suffering from AIDS.12
On the African continent, then, there are:
Caritas on the national and international levels. In Africa, 53 Caritas programmes exist on the national level of which 20 have the added purpose of promoting solidarity and the integral development of the person and society. In some countries, the work of Caritas often coincides with the mission exercised by Justice and Peace Commissions. Caritas also exists in the Middle East and North Africa. The national programmes of Caritas are coordinated by Caritas Africa, which has its headquarters in Kampala, Uganda.
Justice and Peace Commissions. In addition to the Justice and Peace Secretariat of the Symposium of Episcopal Conferences of Africa and Madagascar — SECAM, there are 8 regional and 34 national commissions associated with their proper episcopal conference. Moreover, numerous national and international Catholic organizations are doing their best to help the African population.13 There are also 12 institutes and centres to promote the social doctrine of the Church.14
Pastoral Health Care. The Catholic Church is extensively involved in the field of pastoral health care. According to available data from 2007,15 16,178 health institutions exist on the entire African continent, including 1,074 hospitals, 5,373 clinics, 186 leprosaria, 753 houses for the elderly and disabled persons, 979 orphanages, 1997 children’s daycare centres, 1590 marriage counseling centres, 2947 rehabilitation centres and 1279 various other health facilities. Obviously, this data stands as a laudable, important testimony to many Christians, above all, to persons in the consecrated life and lay Catholics who work tirelessly in the aforementioned health institutions. As regards the illnesses treated, statistics point to HIV/AIDS as the most alarming health emergency. In this regard, we gratefully note that, according to the data received by UNAIDS, 26% of the health institutions in the world, directly involved with the treatment of AIDS, are run by Catholic organizations.16 The Catholic Church is in the forefront in the fight against the spread of this disease and is involved extensively in the care of those sick with AIDS, as seen, for example, in the DREAM Programme, promoted with much success by the St. Egidio Community.
Statistical data, however, highlights the unforgettable fact that malaria remains the major cause of death on the African continent. Qualified persons from the international community ought to increase efforts and means for its prevention and finding a remedy for this terrible, widespread sickness, which each year causes the death of about 1,000,000 persons in the world, of which 85% are children under the age of 5.
Catholic schools. The Catholic Church, as Mater et Magister, in addition to proclaiming the Gospel, has always promoted the integral formation of persons in her educational institutions. Today, this important work continues. In fact, in Africa, there are 12,496 pre-schools with 1,266,444 students; 33,263 elementary schools with 14,061,806 students; and 9,838 middle and high schools with 3,738,238 students. Higher institutions of learning are frequented by 54,362 students, of which 11,011 students are enrolled in ecclesiastical studies, and 76,432 are studying various disciplines at Church-sponsored Universities.
III. The Convocation of the Second Special Assembly for Africa
It took many years for the idea of convoking the Second Special Assembly for Africa of the Synod of Bishops to mature. The possibility first emerged in the final years of the pontificate of Pope John Paul II, while the late Cardinal Jan Pieter Schotte was General Secretary of the General Secretariat of the Synod of Bishops. In fact, the idea was often discussed at many meetings of the Special Council for Africa of the General Secretariat of the Synod of Bishops.
Even after my appointment as General Secretary in 2004, the subject continued to be raised. Pope John Paul II himself publicly referred to the idea on 15 June 2004 during an audience granted to the Special Council for Africa of the General Secretariat, by raising the following question: “Has not the time come to deepen this African synodal experience, for which many Pastors of Africa have been pressing? The exceptional growth of the Church in Africa, the rapid succession of Pastors, the new challenges that the continent must face demand responses that can stem only from a persevering and concerted effort to implement Ecclesia in Africa, thereby restoring renewed strength and more firmly-grounded hope to this continent in difficulty”.17
For their part, the members of the Special Council for Africa expressed their gratitude to the Holy Father for his apostolic concern for their particular Churches and took up the question of planning with renewed vigour. During a meeting of the Special Council of Africa on 15 and 16 June 2004, the members agreed to leave the decision to convoke a Second Special Assembly for Africa to Pope John Paul II. The Council requested that the General Secretary make the formal proposal to the Holy Father to announce his decision on the 10th Anniversary of the celebration of the First Special Assembly for Africa of the Synod of Bishops. It was specifically suggested that the announcement be made on 13 November 2004, the 1650th anniversary of the birth of St. Augustine, Africa’s great son and glory of the universal Church. The date proved auspicious, because on that very day the SECAM (Symposium of Episcopal Conferences of Africa and Madagascar) — CCEE (Consilium Conferentiarum Episcoporum Europae) Symposium was taking place in Rome to recall the 10th Anniversary of the Synod for Africa. According to the members of the Special Council for Africa, a sufficient time was needed to prepare for the celebration, possibly to take place in October 2009 to coincide with the 15th Anniversary of the celebration of the First Special Assembly for Africa of the Synod of Bishops. The topic could focus on the Church in Africa as the Family of God, called to announce the Gospel of Jesus Christ for salvation, reconciliation, justice and peace.
The Servant of God, Pope John Paul II willingly welcomed this proposal. During a papal audience given to the participants gathered in Rome for the previously mentioned Symposium of Bishops of Africa and Europe, he said: “Welcoming the aspirations of the Post-Synodal Council, an expression of the hopes of African Pastors, I take the occasion to announce my intention to convoke a Second Special Assembly for Africa of the Synod of Bishops”.18 At the same time, he entrusted this project to the prayers of the faithful, using the following words: “I entrust this project to your prayers, warmly inviting you all to implore the Lord for the precious gift of communion and peace for the beloved Land of Africa.”.19
On another occasion, the pontiff expressed his support for the idea of a Second Special Assembly for Africa of the Synod of Bishops. In a letter addressed to the General Secretary for the 13th Meeting of the Special Council for Africa, 24-25 February 2005, Pope John Paul II had expressed, among other things, his vision of the Second Synodal Assembly: “Noting the dynamism born from the experience of the First Synod for Africa, this Assembly will endeavour to examine it in greater depth and to extend it, relying on the Post-Synodal Apostolic Exhortation Ecclesia in Africa and taking into account the new ecclesial and social data for the continent. Its task will be to support the local Churches and their Pastors and to help them in their pastoral initiatives, thus preparing for the future of the Church on the continent of Africa which, as far as peace is concerned, is experiencing political, economic and social unrest”.20 Subsequently, Pope John Paul II listed some of the difficulties: armed conflict, persistent poverty and diseases with their devastating consequences, starting with the social drama of AIDS, corruption and the widespread sense of insecurity in various regions. The faithful, along with people of good will, must come together in constructing a prosperous and stable society, thereby guaranteeing a bright future for new generations. The Catholic Church gives thanks to God for the remarkable expansion she has experienced in recent decades. At the same time, the pontiff stated: “For this growth to continue, I encourage the Bishops to further the spiritual deepening of all that has been achieved, as well as of the human and Christian development of the clergy and laity.21 Finally, entrusting the preparation of this Church event to the maternal intercession of Our Lady of Africa, Pope John Paul II said: “May the future Special Assembly for Africa of the Synod of Bishops also encourage the strengthening of faith in Christ Our Saviour, and genuine reconciliation!”.22
On 2 April 2009, God, in his loving Providence, willed that Pope John Paul II pass to a better life. In the Conclave held that same month, on 19 April 2005, the cardinals elected as Bishop of Rome, the Holy Father, Pope Benedict XVI. Two months after his election, His Holiness, Pope Benedict XVI spoke of the convocation of the Second Special Assembly for Africa of the Synod of Bishops. After due study in the matter, the Holy Father reconfirmed the decision of his predecessor. Greeting the members of the Special Council for Africa of the General Secretariat of the Synod of Bishops, the Supreme Pontiff said: “Confirming what my Venerable and dear Predecessor, Pope John Paul II, decided last 13 November, I would like to announce my intention to convoke the Second Special Assembly for Africa of the Synod of Bishops. I am very confident that this Session will effectively give an additional impetus to evangelization, to the consolidation and growth of the Church and to the promotion of reconciliation and peace on the continent of Africa”.23
The official convocation of the synod took place on 28 June 2007, the vigil of the Solemnity of Sts. Peter and Paul. On this occasion the synod topic and the dates of the celebration were announced: “The Holy Father, Pope Benedict XVI has convoked the Second Special Assembly for Africa of the Synod of Bishops on the topic, The Church in Africa in Service to Reconciliation, Justice and Peace: 'You Are the Salt of the Earth... You Are the Light of the World' (Mt 5:13, 14), to be held in the Vatican from 4 to 25 October 2009”.24
After the Holy Father’s decision, the members of the Special Council immediately embarked on preparing for the synodal assembly.
IV. Preparation for the Second Special Assembly for Africa
With the maturation of the idea of a Second Special Assembly for Africa of the Synod of Bishops, the members of the Special Council undertook their task of preparing for the celebration of this ecclesial event in the best manner possible.
In the first place, the Lineamenta needed to be drafted, the document of preparation for the synodal assembly. Several meetings of the Special Council for Africa of the General Secretariat were dedicated to this preparatory task.
During the meeting of 25 and 26 February 2005, the members of the Special Council for Africa agreed on the outline of the Lineamenta with specific recommendations on the document’s content. In a subsequent meeting, held on 21 and 22 June 2005, a draft was the object of intense study. On 13 January 2006, the Holy Father, Pope Benedict XVI formulated the topic of the synod assembly. The members of the Special Council were then able to reflect with more precision on the draft of the document, suggesting various changes which were subsequently made to the text. This final version was sent by electronic mail to the members of the Special Council for Africa for their final consideration with the request that any suggested changes be sent to the General Secretariat by 24 April 2006. On 27 and 28 April 2006, two members of the Council, representatives from the French and English groups respectively, together with the General Secretariat, examined and incorporated these observations in the document which was then translated into 4 languages: French, Italian, English and Portuguese, to which an Arabic version was added.
The Lineamenta was published on 27 June 2006. The text was presented in the Holy See Press Office by His Eminence, Cardinal Francis Arinze, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments and by His Excellency, Most Rev. Nikola Eterovic, General Secretary of the Synod of Bishops. The document was widely distributed, in addition to its availability on the Vatican website at the General Secretariat of the Synod of Bishops’ webpages.
The episcopal conferences, the Eastern Catholic Churches sui iuris and other concerned parties were asked to respond to the series of Questions in the Lineamenta and submit them to the General Secretariat by 31 October, 2008. These responses were used in drafting the Instrumentum laboris, the working-document for the Second Special Assembly for Africa of the Synod of Bishops.
The Instrumentum laboris
The percentages of the responses to the Lineamenta were drawn up according to the institutions customarily consulted by the General Secretariat of the Synod of Bishops in synod preparation.
Institutions
Responses
%
Episcopal Conferences
36(25)
30
83,33
International Meetings
of Episcopal
Conferences
6(26)
1
16,66
Eastern Catholic
Churches sui iuris
2(27)
1
50
Assembly of the
Catholic Hierarchy of
Egypt
1
0
—
Department of the
Roman Curia
25(28)
14
56
Union of Superiors
General
1
1
100
The General Secretariat of the Synod of Bishops also received contributions from some Catholic Universities and Institutes of Higher Learning, as well as individuals, including the laity, who had at heart the present and future of the Catholic Church in Africa.
The submissions were thoroughly examined by the Special Council for Africa of the Synod of Bishops at the meeting of 27 and 28 October 2008. The Council members agreed on the outline of the document and made specific recommendations on its content, while, at the same time, remaining faithful to the contributions of the episcopates of each country.
With the assistance of experts, the General Secretariat drafted the document which was discussed at the 18th Meeting of the Special Council for Africa on 23 and 24 January 2009. After various changes were made to improve the text, the document was unanimously accepted.
The Instrumentum laboris was then translated into 4 languages: French, Italian, English and Portuguese. On 19 March 2009, in Yaoundé, Cameroon, the Holy Father, Pope Benedict XVI graciously presented a copy of the document to the heads of the synods of bishops of the Eastern Catholic Churches sui iuris and the presidents of the episcopal conferences in Africa, for which we again express our heartfelt gratitude. Subsequently, the General Secretariat of the Synod of Bishops widely distributed the document, which will be thoroughly examined during our synodal assembly.
The Appointment of Those with Special Roles at the Synodal Assembly
On 14 February 2009, the Supreme Pontiff, Pope Benedict XVI appointed three Presidents-Delegate for the Second Special Assembly for Africa of the Synod of Bishops: Cardinals Francis Arinze, Prefect emeritus of the Congregation for Divine Worship and the Discipline of the Sacraments; Théodore-Adrien Sarr, Archbishop of Dakar, Senegal and Wilfred Fox Napier, O.F.M., Archbishop of Durban, South Africa. At the same time, His Holiness appointed as General Rapporteur, His Eminence, Cardinal Peter Kodwo Appiah Turkson, Archbishop of Cape Coast, Ghana and two Special Secretaries: Their Excellencies, Most Rev. Antonio Damião Franklin, Archbishop of Luanda, Angola and Most Rev. Edmond Djitanger, Bishop of Sarh, Chad.29
Recognition of the Work of the Members of the Special Council for Africa
Of the three Cardinals who were appointed as Presidents-Delegates by the Supreme Pontiff, Pope Benedict XVI, two were members of the Special Council for Africa of the General Secretariat of the Synod of Bishops. I am certain that the synod fathers gathered here wish to acknowledge with heartfelt gratitude the valuable ecclesial service rendered by the members of the Special Council for Africa. Of the 12 members elected on 7 May 1994, at the conclusion of the First Special Assembly for Africa, 9 have persevered to the end. In the interim, His Eminence, Cardinal Hyacinthe Thiandoum, Archbishop emeritus of Dakar, Senegal, passed to the Lord in 2003. We willingly recommend him to the infinite mercy of God. In 2006, one member resigned after reaching the age limit, His Eminence, Cardinal Armand Gaetan Razafindratandra, Archbishop emeritus of Antananarivo, Madagascar, and in 2007, one stepped down for reasons of health, His Excellency, Most Rev. Paul Verdzekov, Archbishop emeritus of Bamenda, Cameroon. These were replaced respectively by: His Excellency, Most Rev. Anselme Titianma Sanon, Archbishop of Bobo-Dioulasso, Burkina Faso; His Excellency, Most Rev. Odon Maria Arsène Razanakolona, Archbishop of Antananarivo; and His Excellency, Most Rev. Cornelius Fontem Esua, Archbishop of Bamenda, Cameroon.
With the commencement of this synodal assembly, the 15-year mandate of the members of the Special Council for Africa of the Synod of Bishops comes to an end. Over this period of time, they participated in 19 meetings. The valuable service of the Special Council to the Church on pilgrimage in Africa can be divided into three phases. In the first, in the wake of the First Assembly for Africa of the Synod of Bishops, the Council’s demanding task was to prepare a contribution to the Post-Synodal Apostolic Exhortation for the Holy Father to use in writing the document Ecclesia in Africa, which was signed by Pope John Paul II in Yaoundé, 14 September 1995, the Feast of the Exaltation of the Holy Cross. Subsequently, the Special Council encouraged the implementation of this important document. The third phase coincided with the preparation of this present synodal assembly.
VI. Conclusion
“Be reconciled to God!” (2 Cor 5:20). The compelling invitation to the Christians of Africa by the Holy Father, Pope Benedict XVI is the same addressed by St. Paul to the Christians in Corinth. Enlightened by the Holy Spirit, which is the gift of the Risen Lord, the Apostle of the Gentiles personally experienced the importance of reconciliation in the Christian faith: “All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation” (2 Cor 5:18). Reconciliation requires pardon from the Father which, in turn, is extended to others, according to the teaching of the Lord Jesus: “forgive us our sins, for we ourselves forgive every one who is indebted to us” (Lk 11:4; cf. Mt 6:11). The Church proclaims this good news of reconciliation and proposes it in the sacraments, particularly the Sacrament of Penance. It is a matter of “reconciliation at the source, from which comes every other gesture or act of reconciliation, also at the social level”.30 Justice needs to be respected in this reciprocal exchange, including a penalty for whatever crimes might be committed. However, the Master’s words are: “Go and learn what this means, ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners" (Mt 9:13). Christian mercy does not cancel human justice but goes beyond it.
The teaching on reconciliation, which is the source of peace and justice, is at the heart of discussion at the Special Assembly for Africa. It presupposes the proclamation of the Good News and its assimilation. At the same time, considering the many examples of conflict, violence and even hate, a new evangelization seems urgently needed even in those places where the Word of God has already been proclaimed. Situations vary from country to country. In Egypt, Ethiopia and Eritrea, Christianity has been continually present from apostolic times; in sub-Saharan Africa, some particular Churches have celebrated 500 years of their foundation; while others have solemnly commemorated the first century of evangelization. If one travels in Africa, inwardly from the coast, some countries first saw missionaries some 50 years ago. However, in every case, all Christians are called to be reconciled with God and one’s neighbour. In such an urgent ongoing task, their guides are: bishops, priests, clerical-religious, deacons and also persons in the consecrated life. Openness to reconciliation is the barometer of the depth of evangelization in a person’s life, in a family, in a community, in a nation and also in the particular and universal Churches. Only a heart reconciled to God can bring forth initiatives of charity and justice towards one’s neighbour and in society as a whole.
“You Are the Salt of the Earth... You Are the Light of the World” (Mt 5:13, 14). These compelling words are at one and the same time an assertion of our Christian dignity and an invitation always to live that dignity in a better way. In these days, these words are addressed to all Christians, but in a particular manner to those in Africa. Through the grace of the Holy Spirit, they realize that an affirmative response to the call demands conversion and a determination to follow Jesus Christ. The Catholic Church in Africa is to increasingly shed light on the complex realities of the continent using the light of the Lord Jesus and to progressively become the salt of the earth in Africa, giving divine flavour to everyday life.
Statistical data show that the Church in Africa is vibrantly alive. While we render thanks to God with a heart full of praise, we pray the Almighty Father, Son and Holy Spirit that this quantitative growth will increasingly become qualitative. In this way, Christians, guided by their Pastors, will be able to fulfill the ideal to which the Lord Jesus calls each of his disciples, namely, to be the salt of the earth and the light of the world (Mt 5:13, 14 ). Only united to the one who gives meaning to all creation and, above all, to human existence, can Christians live out their vocation of being the salt of the earth and offering a divine, eternal flavour to earthly goods and material things, which they ought to utilize in a Christian manner in their lives. Only in putting on the Lord Jesus, the Light of the World, can Christians reflect his light in the darkness of the present world, thereby leading the many men and women of good will, who are in search of the true light, to its inexhaustible source: The Lord Jesus, who died and rose from the dead, the one who is “the Alpha and the Omega, the first and the last, the beginning and the end” (Rev 22:13).
We entrust the realization of this proposal to the intercession of all the saints of Africa, in a particular way to the Blessed Virgin Mary, making our own the wish of the Holy Father, Pope Benedict XVI — that the Church in Africa “will continue to grow in holiness, in the service of reconciliation, justice and peace. I pray that the work of the Second Special Assembly of the Synod of Bishops will fan into a flame the gifts that the Spirit has poured out upon the Church in Africa. I pray for each of you, for your families and loved ones, and I ask you to join me in praying for all the people of this vast continent. [...] God bless Africa!”.31
Thank you for your patience in listening. May the grace of the Holy Spirit guide our work at this synod!
NOTES
1 Benedict XVI, Discourse to the Special Council for Africa (19 March 2009), Yaoundé, Cameroon, L’Osservatore Romano: Weekly Edition in English, 25 March 2009, p.13.
2 Benedict XVI, Presentation of the Instrumentum laboris (19 March 2009), Yaoundé, Cameroon, L’Osservatore Romano: Weekly Edition in English, 25 March 2009, p.10.
3 Ibid.
4 Ibid.
5 Benedict XVI, Address at Nsimalen International Airport (17 March 2009), Yaoundé, Cameroon, L’Osservatore Romano: Weekly Edition in English, 25 March 2009, p.5.
6 Ibid.
7Ibid.
8Ibid.
9 Cf. Secretaria Status Rationarium Generale Ecclesiae, Annuarium statisticum Ecclesiae 1994, Vatican City.
10 Cf. Secretaria Status Rationarium Generale Ecclesiae, Annuarium statisticum Ecclesiae 2007, Vatican City.
11 In the course of 25 years, the Foundation has distributed about 40,000,000 US dollars in 9 countries: Burkina Faso, Cape Verde, Gambia, Guinea-Bissau, Niger, Mali, Mauritania and Senegal, for financing water projects, the reclaiming of arable land as well as formation and instruction programmes.
12 The Foundation is under the jurisdiction of the Pontifical Council for the Pastoral Assistance to Health Care Workers.
13 The following deserve mention, in alphabetical order: AVSI (The Association of Volunteers in International Service); Caritas Internationalis; CRS (Catholic Relief Services); Comunità S. Egidio; KAS (Konrad Adenauer Stiftung); ICCPPC (The International Commission for Catholic Prison Pastoral Care); Misereor; Pax Christi International; COSMAM (Confédération des Conférences des Supérieur[e]s Majeur[e]s d'Afrique et Madagascar); CCSA (Recontre et développement); Nolite Timere Foundation ONLUS, Adoption at a Distance Programme.
14 African Forum for Catholic Social Teaching, Harare ( Zimbabwe); IAJP (Institut des Artisans de Justice et de Paix), Cotonou (Benin); Centre Ubuntu, Bujumbura (Burundi); Médiation Sociale et Justice et Paix, Yaoundé (Cameroon); CEPAS (Centre d’Etudes pour l’Action Sociale), Kinshasa, (Democratic Republic of Congo); Centre Carrefour, Port-Mathurin (Mauritius); Centre for Social Justice and Ethics, Catholic University of Eastern Africa — CUEA, Nairobi (Kenya); Institute of Social Ministry in Mission, Tangaza College, Catholic University of Eastern Africa — CUEA; Justice and Peace Desk, Conference of Major Superiors (Lesotho); CIDJAP (The Catholic Institute for Development Justice and Peace), Enugu (Nigeria); CPT (Christian Professionals of Tanzania), Dar-es-Salaam (Tanzania).
15 Cf. Cf. Secretaria Status Rationarium Generale Ecclesiae, Annuarium statisticum Ecclesiae 2007, Vatican City 2009, p. 357.
16 Cf. R. Cascioli, Aids, Africa e bugie: Avvenire, 28 marzo 2009, p. 3.
17 John Paul II, Discourse by the Holy Father at the Meeting of the Post-Synodal Council of the Special Assembly for Africa of the General Secretariat of the Synod of Bishops (15 June 2004): L’Osservatore Romano: Weekly Edition in English, 23 June 2004, p. 2.
18 John Paul II, Discourse to the Participants of the Symposium of the Bishops of Africa and Europe promoted by the Council of the Episcopal Conferences of Europe (13 November 2004): AAS 96 (2004) 955.
19 Ibid.
20 John Paul II, Letter to the General Secretary of the Synod of Bishops for the 13th Meeting of the Special Council for Africa of the General Secretariat of the Synod of Bishops (23 February 2005): http://www.vatican.va /holy_father /john_paul_ii /letters /2005/ documents /hf_ jp-ii_let_20050223_eterovic-synod_en.html.
21Ibid.
22Ibid.
23 Benedict XVI, Weekly General Audience Talk (22 June 2005): L’Osservatore Romano: Weekly Edition in English,
24 The announcement was made public on 29 June 2007 in L’Osservatore Romano: Daily Edition in Italian, Friday, 29 June 2007, p. 1.
25 The following episcopal conferences failed to respond: The Gambia and Sierra Leone, Equatorial Guinea, Lesotho, Malawi and C.E.D.O.I. (Conférence Episcopale de l’Océan Indien).
26 The only response came from AMECEA (The Association of Member Episcopal Conferences in Eastern Africa).
27 No response was received from the Metropolitan Church sui iuris of Ethiopia.
28 No response was received from: 2 Congregations: the Causes of Saints and Institutes of the Consecrated Life and Societies of Apostolic Life; 2 Tribunals: The Apostolic Penitentiary and the Supreme Tribunal of the Apostolic Signatura; 5 Pontifical Councils: for Promoting Christian Unity, for the Legislative Texts, for Interreligious Dialogue, for Culture, for Social Communications and the Prefecture for the Economic Affairs of the Church.
29 Cf. L’Osservatore Romano: Weekly Edition in English: 25 February 2009, p. 2.
30 John Paul II, Post Synodal Apostolic Exhortation Reconciliatio et Paenitentia, 4: AAS: 77 (1985) 194.
31 Benedict XVI, Address at Nsimalen International Airport (17 March 2009), Yaoundé, Cameroon: L’Osservatore Romano: Weekly Edition in English, 25 March 2009, p. 5.
Taken from:
L'Osservatore Romano
Weekly Edition in English
14 October 2009, page 9
L'Osservatore Romano is the newspaper of the Holy See.
The Weekly Edition in English is published for the US by:
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Paul Mbiybe Verdzekov (January 22, 1931 – January 26, 2010) was a Cameroonian prelate of the Roman Catholic Church. He served as bishop of Bamenda, Cameroon from 1970 until 1982 and as archbishop from 1982 until 2006.
Life
[edit]
Born in Shisong on January 22, 1931, Paul Mbiybe Verdzekov was ordained to the priesthood on December 20, 1961.
On August 13, 1970, he was appointed bishop of the newly created diocese of Bamenda. Verdzekov received his episcopal consecration on the following November 8 from Julius Joseph Willem Peeters, bishop of Buéa, with the then bishop of Garoua, Yves-Joseph-Marie Plumey, and the bishop of Sangmélima, Pierre-Célestin Nkou, serving as co-consecrators.
On March 18, 1982 he became archbishop of Bamenda when his diocese was elevated to archdiocese by Pope John Paul II. Archbishop Verdzekov retired on January 23, 2006. He died in 2010, aged 79, as Archbishop Emeritus of Bamenda.[1]
References
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https://www.facebook.com/nsaykila/videos/the-man-verdzekova-tribute-to-archbishop-paul-verdzekov-by-nsay-ki-la-add-the-un/366827667204950/
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THE MAN VERDZEKOV A tribute to Archbishop Paul Verdzekov by NSAY KI LA. Add the unmentioned qualities as your own tribute.
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THE MAN VERDZEKOV
A tribute to Archbishop Paul Verdzekov by NSAY KI LA. Add the unmentioned qualities as your own tribute.
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https://static.xx.fbcdn.net/rsrc.php/yT/r/aGT3gskzWBf.ico
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https://www.facebook.com/nsaykila/videos/the-man-verdzekova-tribute-to-archbishop-paul-verdzekov-by-nsay-ki-la-add-the-un/366827667204950/
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https://bambuimajorseminary.com/foundation.html
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St. Thomas Aquinas' Major Seminary
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St. Thomas Aquinas' Major Seminary
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https://bambuimajorseminary.com/foundation.html
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THE FOUNDERS AND FOUNDATION HISTORY OF STAMS
In May 1935, the issue of the vicariate of Buea starting its own seminary (it was not stated whether what was meant was a minor or Major seminary) was discussed at the Third General Meeting held in Soppo from May 13 to May 17, 1935. The Meeting, however, resolved that the time was not opportuned to start own seminary. Notwithstanding other efforts that were already in place, Bishop Rogan Minor Seminary (Bishop Rogan College) admitted its first batch of students in September 1964. These included George Kevin Mbayu, Michael Yuh, Evaristus Yufanyi and Patrick Nchuwa. The batch of the following year included Patrick Lafon, William Neba, John Ambe, Polycarp Fonjock, Benedict Ekang and Peter Manicap. The group that was admitted in 1964 completed Form V in 1969 but did not leave for the Major Seminary in Nigeria immediately. However, in January 1970 the two groups left for SS. Peter and Paul Major Seminary, Ibadan. They could not go to Enugu because the Nigerian Civil war was still going on. The batch of 1966 of Bishop Rogan College completed Form V in June 1971. Lower and Upper VIth Forms were introduced in Bishop Rogan College in September 1971. Among these were: Joseph Akem, John Bintum, Richard Diangha, Peter Ewang, Stephen Tanyi, Decimal Okorie, Edward Ngalame, William Tardze, Moses Tazoh, Joseph Veranso and Anthony Viban. Richard Diangha, Peter Ewang and Edward Ngalame were crossing over from Bishop Rogan College. The rest came from other secondary schools in the country.
The Beginning of St Thomas Aquinasâ Major Seminary, Bambui
Since Bishop Rogan College, the then lone minor seminary of the Dioceses of Buea and Bamenda had started the Lower and Upper Sixth Forms, it was logical to begin to make arrangements to start a Major seminary: the Saint Thomas Aquinasâ Major Seminary, Bambui. In November 1966, with the full authorization of Bishop Jules Peeters, Bishop of Buea, the few Cameroonian Priests of his diocese held their first meeting at Our Lady of Good Counsel Presbytery, Tombel, where Father Clemens Ndze was Acting Parish Priest. The meeting was held under the chairmanship of Father Pius Awa, the then Vicar General of Buea. At the meeting a significant number of Cameroonian Priests strongly advanced the view that the time had come for the Diocese of Buea to send any candidates for the ministerial priesthood that it might have to the Major Seminary at Otele, in the then Federated State of East Cameroun. These priests maintained that Reunification had already been achieved and that Cameroon was one country; the diocese of Buea was no longer a suffragan See of the Archdiocese of Onitsha (Nigeria) as had been the case up to 1961, but had become a suffragan See of the Metropolitan See of Yaounde. And there was no longer any justification for continuing to send candidates from West Cameroon for priestly formation to Bigard Memorial Seminary, Enugu, Nigeria. There were some members who did not agree with this proposal. Father Pius Awa, Vicar General, duly reported to the Bishop of Buea about the discussion held at the Meeting in Tombel. The issue seemed to have stalled for a while. Father Christian Tumi, who was present at the Tombel Meeting and who eventually became the first Rector of the Major Seminary, left for studies in France and Switzerland in 1969. He later explained: "When I left for France in August 1969 for further studies in Philosophy and Theology, there was no talk of founding a major seminary in the English-speaking part of Cameroon. The idea was brought up during the episcopal ordination of Bishop Pius Awa in 1971 ... "
On Pentecost Sunday of 1971, several thousand people were present at the Consecration Grounds, the Bishop Rogan College School field to participate at the Consecration of Mgr. Pius Suh Awa, as Co-adjutor Bishop of Buea and titular Bishop of Auzegera, in accordance with the Apostolic Mandate addressed to him by Pope Paul VI, and given at St. Peter's Rome on the 20th of February 1971. Representatives from all the Parishes of the Diocese, large crowds from Bamenda and from all parts of Cameroon, as well as high dignitaries of Church and State were there. The Papal Nuncio was represented by Mgr. Pietro Sambi. Nine Bishops participated in the laying on of hands on Mgr. Pius. The Principal Consecrating Prelate was the Bishop of Buea, Mgr. Jules Peeters, assisted by two close friends of Mgr. Awa - Mgr. Paul Verdzekov of Bamenda and Mgr. Pierre Celestin Nkou of Sangmelima. The consecrating Prelates were assisted by Fr. Aloysius Wankuy of Meluf, Fr. Francis Lysinge of Fiango, Fr. J. McDermott, the Principal of St. Pius X Teacher Training College, Tatum and Fr. Charles Acha of Tatum Parish.
It was at this occasion that the Organizing Committee inspired by so much foresight and representing the Catholic Laity of the Diocese of Buea and in the name of the Catholic Church in West Cameroon, requested in the Address, the erection of a Major Seminary in "West Cameroon". There were seven well-thought out requests in all in the Address but the first three are particularly relevant here and which in fact have been granted in the course of a very short time. â⦠we cannot end this address without laying the following requests at the feet of our Mother, the Catholic Church in West Cameroon: "First and foremost, that in consideration of the growing needs of the Catholic Church in West Cameroon, together with the problems attendant on its growth and development, taking particular cognizance of the linguistic and cultural problems peculiar to this part of the country, the faithful strongly feel that we urgently need the guiding hand of an Archbishop and therefore requesting the inauguration of an Archdiocese NOW to serve the needs of West Cameroon. Second, that the Lordships, Bishops Peeters, Verdzekov and Awa would do well to acknowledge the formidable character of the mighty task before them, and girth themselves afresh for a new launching of Catholic Evangelism in this land and of rallying the faithful round the banner of Truth, Hope and Salvation. Third, that a strong request be made to the competent authorities on behalf of the faithful of this Diocese, for the establishment of a Senior Seminary in West Cameroon." A Dutch Missionary Bishop who had taken part at the Episcopal Ordination ceremony openly expressed his utter shock and dismay that someone should have dared to make, openly, such a totally unacceptable request as the demand for the erection of a Major Seminary in the then Diocese of Buea. âIn reply to this strongly-expressed objection, the Bishop of Buea, the Right Reverend Jules Peeters, MHM, literally beat his chest, saying: "I am proud of my people!" Bishop Peeters had no part whatsoever in the drafting of the Address prepared by the Organising Committee of the Episcopal Ordination. But he trusted his Christians, and saw nothing wrong whatsoever in their publicly requesting the immediate erection of a Major Seminary in the then Diocese of Buea.â Archbishop Paul Verdzekov explained that the next day after the Episcopal Ordination of Bishop Pius Awa, he left for Nigeria with Fr Martin van der Werff. Even though, Archbishop Paul Verzekov does not mention the project of a Major Seminary at the beginning of this trip to Nigeria, it is obvious that the trip was planned before the episcopal ordination of Bishop Pius Awa. He writes: âOn Monday, 31 May 1971, together with Father Martin van der Werff, I left Soppo for Enugu (Nigeria) where we arrived on Tuesday evening, 01 June 1971. We were kindly welcomed at Bigard Memorial Seminary, Enugu, by the then Rector, Mgr. John Ogbonna, a Nigerian Diocesan Priest. The purpose of my visit was to plead with the Rector and his Formation Staff that they agree to take back our Seminarians who had been undergoing their formation for the priesthood at Bigard Seminary, Enugu, right up to July 1967, but whom we had been obliged to send to SS Peter and Paul's Major Seminary, Ibadan, on account of the outbreak of the Nigerian Civil War. In reply to my request, Mgr. Ogbonna said. "Bigard Memorial Seminary, Enugu, will only accept your Seminarians because you and Bishop Pius Awa of Buea are also Past Students of this Seminary. We shall also make the same concession for the Seminarians of your classmate, Bishop Joseph Ganda of the Diocese of Kenema, Sierra Leone. Were it not because the three of you are Past Students, we would feel obliged to reject your request outright. You have seen for yourself how extremely overcrowded our Seminarians are in the Chapel, in the classrooms, in the Dormitories and in the Dining Hall. On the following day, Wednesday, 03 June 1971, I went to Onitsha to pay a courtesy call on the Archbishop, the Most Reverend Francis Arinze (later Cardinal Arinze) in order to let him know the purpose of my visit. I returned to Enugu later on the same day. The following day, Thursday, 04th June 1971, Father van der Werff and myself travelled back to Mamfe.â It would seem that up to this point Archbishop Paul Verdzekov did not hold the conviction that West Cameroon could start its own Seminary. He explains: âAt no time had I really believed that we would be capable of running a Major Seminary. I imagined that we would probably have to continue to send our Seminarians to Enugu, and that we would have to continue to play second fiddle to somebody else.â It was only after this trip to Nigeria that he suddenly changed his mind on the way back. âOn Friday morning, 05th June 1971, as Father van der Werff and myself were driving up between Widikum and Batibo, I said to him: "I am now absolutely convinced that the time has come for us to start our own Major Seminary for the English-Speaking Dioceses of Buea and Bamenda. It is true that Bigard Memorial Seminary, Enugu, is willing to take back our Seminarians. But mindful of the extremely high enrolment in Enugu; mindful of the fact that there is only one Spiritual Director for hundreds and hundreds of Seminarians in that Institution, and mindful of the excessive overcrowding in the Dormitories, in the Chapel, in the Classrooms and in the Dining Hall, I believe that Bigard Memorial Seminary will, sooner or later run into serious problems and difficulties. Therefore we had better start our own Major Seminary." Once he had taken this decision, things moved really fast. It was one decision after the other. At the Annual plenary Assembly of the Cameroon National Episcopal Conference which was held in Yaounde in April 1971, Bishop Paul had been chosen to represent Cameroon at the Second Ordinary General Assembly of the Synod of Bishops which was held in October 1971. In the meantime, Bishop Jules Peeters, Bishop Pius Suh Awa and Bishop Paul Verdzekov agreed that they ought to submit a request to the Holy See, asking for the authorization necessary for the erection of a Regional Major Seminary to serve the needs of the English-Speaking Dioceses of Cameroon. So when Paul Verdzekov left for Rome in late September 1971 to participate in the Synodal Assembly of October 1971, the bishops authorized him to prepare and submit an application to the Congregation for the Evangelization of Peoples, asking that Dicastery for permission to enable them to erect a Regional Major Seminary for the above-mentioned purpose. The Archbishop explained what happened in Rome following the above dispositions: âIn the course of the month of October 1971, while I was at Rome attending the Second Ordinary General Assembly of the Synod of Bishops, I prepared an Application addressed to the Congregation for the Evangelisation of Peoples asking for the necessary authorization to enable us to erect a Major Seminary in the English-Speaking part of Cameroon. This Application was typed for me by Father Frans Baartmans, a Dutch Mill Hill Missionary. I submitted this Application to the Most Reverend Sergio Pignedoli, Secretary of the Congregation for the Evangelization of Peoples. He knew Cameroon fairly well, having been the Apostolic Delegate for Nigeria, Cameroon, Chad, Central African Republic, Equatorial Guinea, Gabon and Congo/Brazzaville. In fact, accompanied by Bishop Jules Peeters, Archbishop Pignedoli had once toured the length and breath of the former Diocese of Buea in the early nineteen sixties. Archbishop Pignedoli (later, Cardinal Pignedoli) read my application in my presence. He expressed immediate satisfaction, and, to my utter surprise, he said: "You will have your Major Seminary. Your boys cannot go to Yaounde. Come back and see me once more before the end of the Synodal Assembly." I paid a second visit to Archbishop Pignedoli in the course of the Second Ordinary General Assembly of the Synod of Bishops. He took me for lunch in a restaurant near Piazza di Spagna, and again reassured me that we would definitely have the necessary authorization, and soon, for the erection of a Major Seminary in this part of our country. He also asked me to have a talk with Mgr. Antonio Mazza, a Major Official of the Pontifical Mission Societies at the Palazzo di Propaganda Fide. I did so. I did not realize, then, that the National Episcopal Conference of Cameroon would have to have its say in the case of a request for the erection of a REGIONAL Major Seminary. Being ignorant of the mind and of the procedures of the Church in such matters, I foolishly imagined that the whole process would be a matter exclusively involving the Bishops of Buea and Bamenda on the one hand and the Holy See on the other hand. However, I left Rome in November 1971, with the oral assurance from Archbishop Pignedoli that our Application would eventually be fully approved by the Holy See.â It was to pursue the same cause that Bishop Paul Verdzekov went from Rome after the Synod of Bishops to England. It can be said the project was already in full gear. He explains: âSoon after the end of the Second Ordinary General Assembly of the Synod of Bishops, I travelled to Mill Hill, London, where I was warmly received by Father Noel Hanrahan, MHM, seventh Superior General of Saint Joseph's Missionary Society, and by Father Ignatius Desmond Sullivan, then an elected member of the General Council of the Society. I informed them of the readiness of the Holy See to permit us to erect a Major Seminary in the English-Speaking part of Cameroon, and of my ardent hope and desire that they would assist us to staff and to run such an Institution. I considered it as absolutely normal, then, that Saint Joseph's Missionary Society would supply the Rector and the Formation Staff of the nascent Major Seminary, especially as I did not believe that in the early nineteen seventies we would be capable of supplying the first Rector of such an Institution. After listening to me with exemplary patience, and assuring me of the good will and support of Saint Joseph's Missionary Society, Father Noel Hanrahan concluded by saying: "We shall do everything possible to give you some Mill Hill Fathers as our contribution to enable you to start the Major Seminary. But there is one thing which we of Mill Hill cannot and will not accept. It is this. We simply will not accept to give you someone to be the First Rector of your Major Seminary. Times have changed. Right from the very beginning, the First Rector of the Major Seminary must be one of your own Diocesan Priests. He must be a Cameroonian." I was utterly stunned by Father Hanrahan's uncompromising insistence on the fact that the first Rector of the new Major Seminary must be one of our own Diocesan Priests. But the Superior General of Mill Hill was absolutely right. He was aware, then, of something of which I was then totally ignorant, namely, that in 1969, the Ius Commissionis, whereby the Holy See entrusted a specific territory to a clearly specified Missionary Institute had been changed to a new law, Relationes in Territoriis. This was more in the spirit and in the letter of the Documents of the Second Vatican Council.â As all the bishops of West Cameroon were working on the project, so too was the Holy See busy to ensure its realization in record time. The total commitment of the Holy See to the project can be seen in the visit of Archbishop Jean Jadot, the then Apostolic Pro-Nuncio to Cameroon. âEarly in 1972, Archbishop Jean Jadot, the then Apostolic Pro-Nuncio to Cameroon, paid an official visit to Bamenda. By then he had received his instructions from the Holy See concerning our application for a Major Seminary, an application towards which the Holy See was very favourable. In the course of our conversation in what was later to become Saint Clare's Convent, Mankon, Archbishop Jean Jadot strongly advised me to be aware of the fact that our application would come up for a full scale discussion at the Plenary Assembly of the Cameroon National Episcopal Conference due to be held in April 1972. He told me that our request for a Major Seminary would encounter stiff and determined opposition in some unidentified quarters of the Episcopal Conference. The reasons for such opposition and resistance would be essentially political, not ecclesial. I should be prepared, he said, and duly armed for that situation. He himself helped me by giving me some reasons or arguments which Bishop Jules Peeters, Bishop Pius Awa and myself would most probably need in order to argue for the feasibility and the âopportunessâ of the creation of a Major Seminary in the English-Speaking Region of Cameroon.â This caution was extremely important and the three bishops prepared themselves for the upcoming ordeal at the Episcopal Conference in Yaounde. Their preparations were apparently facilitated by the Third Catholic Convention and the celebration of the Golden Jubilee of Mill Hill Missionary presence and activity in Cameroon. These celebrations took place in Bamenda and therefore the three bishops were present in one place for more than one week. Though they were busy with these events, they could find time to prepare as a group for the Conference in Yaounde. Bishop Paul Verdzekov writes: âIn April 1972, the Dioceses of Buea and Bamenda held the Third Catholic Convention at Sacred Heart College Mankon, a convention in which Father Noel Hanrahan, MHM, took part. He gave a marvelous Address to the Convention. On the Second Sunday of Easter, 9th April 1972, we celebrated the Golden Jubilee (1922 - 1972) of Mill Hill Missionary presence and activity in Cameroon. Soon after that celebration which took place in the open air on the grounds of Saint Joseph's Cathedral Parish, Mankon, the Bishops of Buea and Bamenda travelled to Yaounde for that year's Plenary Assembly of the National Episcopal Conference of Cameroon.â Due to the concerted action of the Bishops of West Cameroon they were able to nip the opposition to the project in the bud. At the end of the day those who were ready to oppose the project were not able to voice their opposition. âWhenever I went to Yaounde for any business whatsoever, I normally stayed with Bernard Nsokika Fonlon. He was then the Head of the Department of African Literature at the University of Yaounde, a State Institution. Bernard Fonlon furnished me with solid arguments and reasons of a theological, philosophical and cultural nature, arguments which I could use to defend the justice and âopportunessâ of our cause in front of the Bench of Bishops of Cameroon. On the given occasion, the President of the Episcopal Conference placed our request for a Major Seminary on the table for discussion, in accordance with a written request which he had received from Mgr. Antonio Mazza. The Apostolic Nuncio to Cameroon, Archbishop Jean Jadot, also attended this specific session of the Conference, in accordance with specific instructions from the Holy See. He was to say nothing, his mission being merely to be a qualified witness in order to inform the Holy See on the outcome of the discussion of an issue of such historic importance. When the President of the Episcopal Conference asked the Bishops of Buea and Bamenda to explain their request to the Conference, Bishops Peeters and Awa asked me to take the floor and explain why we were asking for a Regional Major Seminary for the English-Speaking part of Cameroon. To our very pleasant surprise, it became evident that, with the exception of one or two Bishops, the overwhelming majority of the Bishops, who were hearing of our application for the first time, spontaneously and unreservedly approved our application and explicitly requested that the Holy See be informed of this approval immediately. Someone then suggested that even though the application for the erection of a Major Seminary on this side of the Mungo was accepted by the Conference, it should be on the proviso that such a Major Seminary be "un projet fédéral." This suggestion was immediately rejected by the Conference. The Bishops of Buea and Bamenda had asked for the Conference's approval for their request for authorization to erect a Regional Major Seminary, and the Conference should simply inform the Holy See that it fully and unreservedly approved, unconditionally, the request of the Bishops of Buea and Bamenda.â Consequent to the unqualified consent and approval of the Cameroon National Episcopal Conference for the erection of a Regional Major Seminary in the English-Speaking part of Cameroon and with the assurance of the benevolence of the Holy See for the project, the Bishops of Buea and Bamenda pursued preparations in earnest for the realization of the project. For this purpose, therefore, Bishop Pius Awa travelled to Rome, to Münster in Germany and to Fribourg in Switzerland. âThe purpose of the visit was to inform Father Engelbert Kofon who was then studying in Rome; Father Clemens Ndze who was then studying in Münster in Germany; and Father Christian Tumi who was then studying at Fribourg in Switzerland, that all three of them would be expected to serve as Formators in the projected Major Seminary on their return. In the meantime, it became obvious that on account of financial constraints, and the manifest strategy of the Cameroon Government to starve the Grants-in-Aid system out of existence, the Catholic Church was forced to close down some of our Teacher Training Centres. That is why the Bishops of Buea and Bamenda agreed that the Saint Peter's Teachers' Training Centre, Bambui, should be transferred to Tatum and merged with Saint Pius X Teachers' Training Centre, Tatum, to form one Teachers' Training College. The buildings, premises, etc of Saint Peter's Training Centre, Bambui, would then be used for the new Major Seminary.â It would seem that it was possibly at around this same time that Bishop Paul Verdzekov and Fr. Martin van der Werf (the Secretary of the Bishop of Buea) undertook a second trip to Nigeria. This first trip had taken them to Enugu and Onitsha and this second trip took them to Ibadan. It would have been an urgent study and assessment mission and meant to familiarize themselves with an on-the-spot implications of founding and running a Major Seminary. This would have been a second visit to Nigeria because during the visit of May/June 1971, they did not go to Ibadan and the visit had another purpose. Those who were in Ibadan at the time had no doubt that Bishop Paul Verdzekov and Fr Martin van der Werff came to Ibadan. Bishop Cornelius Esua also confirmed that he was in Mamfe at the time when they passed on their way to Nigeria. This could only be after January 1972. They were about 25 West Cameroonian seminarians in Saints Peter and Paul Seminary. Fr Pius Awa, the vicar General of the Diocese of Buea had visited them earlier. Fr Cornelius Esua who was serving in Mamfe at the time reports on this visit in the following words: âIn the meantime, just after the civil war in Nigeria, the atmosphere in the Major Seminary in Ibadan, where some of the Seminarians of Buea and Bamenda had been transferred because of the Biafran War, was not very good. Bishop Paul Verdzekov and Rev. Father Martin van der Werff, the Bishopâs Secretary of Buea Diocese had to go on an urgent mission to Ibadan to assess the situation. When they came back the Bishops decided that a Major Seminary should be opened in the then West Cameroon so that Seminarians from the Dioceses of Buea and Bamenda would no longer be sent to study at Ibadan or Enugu in Nigeria. I was working as a Curate in Mamfe at the time. I played host to Bishop Paul Verdzekov and Father Martin Van der Werff when they passed through Mamfe on this exploratory visit to Nigeria to see firsthand the situation in which our students were studying. When they came back, they decided that we must start our own Major Seminary.â It is in the context of the immediate preparation for the erection of the Major Seminary that the resignation of Bishop Jules Peeters as the Bishop of Buea is considered here. âOn 29th January 1973, the resignation of Right Reverend Jules Peeters, MHM who had been ordained as Bishop of Buea at Soppo on 24th August 1962, was accepted by the Holy Father, Pope Paul VI. He had earlier made up his mind after he was elected as Bishop of Buea that he would serve in that position for no more than one decade, at the end of which he would hand over to a Cameroonian. On that same day, his Co-Adjutor cum iure successionis, the Right Reverend Pius Suh Awa, automatically became the Bishop of Buea. Preparations for the erection of a Major Seminary to serve the English-Speaking Dioceses of Buea and Bamenda which had been undertaken since 1972 continued as before. Before handing in his resignation to the Successor of Saint Peter, Bishop Jules Peeters, MHM, the then Bishop of Buea, gave us what appeared to me as a very timely warning, a warning of perennial value. He said that while the new Major Seminary must be, and be seen to be, authentically Cameroonian, and authentically Catholic, the Custodians of the Major Seminary, as well as the Seminary Formators, should gently, courteously but very firmly reject any attempt to impose any foreign model on the Major Seminary, no matter how well-intended such an imposition might at first appear. Inspired by this warning and timely advice of Bishop Peeters, and considering some of the ideas which were floating around at the time, the Bishops of Buea and Bamenda addressed a joint letter to the Rector, Father Christian Tumi, urging him to exercise unrelenting vigilance, and to see to it that the Major Seminary, Bambui, be run, on a daily basis, according to the Norms, Guidelines and Orientations laid down by the competent Dicasteries of the Holy See, and periodically updated and revised by the same Holy See.â Fr Christian Tumi who had been contacted earlier by Bishop Pius Awa returned to Cameroon in good time. âIn May 1973, Father Christian Tumi returned to Bamenda after having completed his studies at the Catholic University of Fribourg. He was officially informed by me that he would be the first Rector of the Major Seminary. In the meantime, he would serve for a few months as Assistant in Saint Joseph's Parish, Bafut, pending the beginning of the Major Seminary at Bambui in September 1973.â It is clear from what has been seen above that the Bishops did not waste any time to take necessary action on the project. The application for the creation of the Major Seminary to the Sacred Congregation for the Evangelization of Peoples was ready in October 1971. After hearing a favourable view of the Cameroon National Episcopal Conference, expressed at its Annual Plenary Assembly in April 1972, the Sacred Congregation for the Evangelization of Peoples granted the permission for the erection of the Regional Major Seminary at Bambui, in the diocese of Bamenda. The original intention of the bishops and the people of West Cameroon to have a seminary which would primarily serve the needs of the English speaking dioceses of Cameroon did not disappear or lose its steam in the entire process leading up to its realization. The permission from the Holy See was granted âad experimentum et ad trienniumâ, and was communicated to the Ordinary of Bamenda by letter No. 2439/72 of October 18, 1972 through the Apostolic Nunciature at Yaoundé. Herewith an excerpt from the letter: âThe Sacred Congregation for the Evangelization of the Peoples has given its consent for the establishment of the Regional Major Seminary at Bambui, destined for Seminarians of the English-speaking ecclesiastical circumscription of Cameroon. The Sacred Congregation âDe Propaganda Fideâ has decided to approve the establishment of this Seminary âad experimentumâ and âad triennium.â Every year the Rector will have to submit a report to the Sacred Congregation and to the Episcopal Conference concerning the running of the Seminary, and at the end of the âtriennium,â the definitive decree establishing the Seminary could be obtained, as well as the approval of the Statutes.â In the meantime, at the Third West Cameroon Catholic Convention which was held at Sacred Heart College, Mankon from 6th to 9th April, 1972, the faithful reiterated their request for a Major Seminary among the suggestions or recommendations they made to the Bishops. It may be necessary to note the following suggestions: i) To encourage young Cameroonians into vocations, parents must encourage (not discourage) their children who have a call. ii) Parishes must organize certain periods (e.g. Vocation Week) to educate Christians on the need for children to be encouraged, stressing that it is an honour for a member of their family to be called to clerical or religious duties. iii) Parents should be encouraged to pay fees for their seminarian just as they pay for children pursuing other careers. iv) The Vocations Committee of every Parish Council should look into the possibility of sponsoring seminarians whose families are incapable of defraying the cost of training. The recommendations of the Third West Cameroon Catholic Convention on this question spurred the Bishops of Buea and Bamenda to continue the process which they had initiated since 1971, that is, the project of establishing a Major Seminary in this part of our country. Following these appeals of the Catholic Laity, the Bishops of Buea and Bamenda were absolutely convinced that the early establishment of a Major Seminary in this part of the country was the only adequate answer to the self evident needs. Following this state of affairs, the Bishops of Buea and Bamenda published a Joint Pastoral Letter on the Proposed Major Seminary on December 3, 1972, the First Sunday of Advent. This was the first public reaction to the persistent requests made by the Laity of the two dioceses. By this time a lot of important groundwork had been done behind the scenes. In this Pastoral Letter the Bishops justified the necessity for beginning own Major Seminary. There was a great shortage of priests in the two dioceses and reliable forecasts predict an escalation of the number of Catholics in the area. The two dioceses could not continue indefinitely to send seminarians to be trained in Nigeria because the seminaries in Nigeria were themselves short of space even for their own seminarians. In the same Joint Pastoral Letter the Bishops informed the catholic faithful that Rome had granted their request after due consultation with the National Episcopal Conference of Cameroon. It was also a cause of great joy to note that the Mill Hill Missionary Society had assured them of collaboration and to supply some professors even if this was for the time being. At the same time, the Catholic faithful were challenged to take up the responsibility to support the project both financially and spiritually. Funding was not to be expected from outside as recent popes have told Africans that they âmust now be missionariesâ to themselves as they âare now an adult communityâ. This is why the bishops could assert: âFortunately, all of you are now convinced that the Church is the People of God, Laity and Clergy, which is why we need no longer persuade anyone that financial responsibility for our proposed seminary belongs to each and everyone of us.â This project was committed to the Catholic Womenâs Association in a special way. The bishops also announced both the location and when the proposed Seminary would open its doors for the first formation year. âIt is therefore our intention to start this Major Seminary at Bambui in the fourth quarter of next year, 1973, that is to say, in about ten months from now. This is why we earnestly ask all our Christians to keep this vital project in their prayers, so that it may commence properly under God's blessing, and bear good fruits for the Church which is in our midst.â As soon as this pastoral letter was published on the First Sunday of Advent 1972, it was clear that things had heated up to a hectic start of the Seminary. There were reactions and outstanding among them was the âOpen Letter to the Bishops of Buea and Bamendaâ of Professor Bernard Fonlon. Though Professor Fonlonâs Letter is dated September 16, 1973, the day after the Seminary opened for the first year it actually belongs to the interim period between the Joint Pastoral Letter of the Bishops and the opening of the Seminary. Prof. Fonlon had been a candidate for the Priesthood for Buea Diocese and was going to be the second West Cameroonian priest after Father Aloysius Wankuy. He had spent about 14 years in Priestly Formation right to the Major Seminary when just before the Diaconate Ordination he was asked to withdraw. In his letter he expressed his opinion about the type of Priests whom the people were expecting from the new Major Seminary, what should be the Curriculum of studies and the type of formation that should be given to the candidates. He believed that the candidates for the priesthood must be trained to be both saints and scholars. Bishop Paul Verdzekov made very remarkable comments about the open Letter. He wrote: âBernard Fonlon's "Open Letter" was, in my humble opinion, an exceptionally well-thought out document, written by someone who thoroughly knew what he was talking about, and in which he outlined, with his customary clarity, what Catholics in particular, and Cameroonians in general, could and should expect our Major Seminary to be. He expected our Major Seminary to produce nothing less than Saints and Scholars.â This required both a solid spiritual formation and scholarly formation. It is in this context that Bernard Fonlon wrote the following: âThere are those who would strive to convince you that, since it is in Africa, what your Seminary should produce is a Curé de Campagne, a sort of rural parish priest; and they will quote the venerable St. John Vianney to support a thesis, which would lead to mediocrity. I say that there is no place for shallowness in present-day Africa. My humble but firm conviction is that, next to being a saint, our future African priest should be such a scholar, that he should be respected by the world of learning, whether they like it or not. Once in Russia, as a guest of the Soviet Writers Union, I was taken by one of their members to visit the Major Seminary of the Orthodox Church. To my astonishment, this writer, an avowed atheist, remarked: "The chaps that come out of here are extremely learned men." "How come?" said I in surprise. "They have no choice but to be," he replied "for they have to spend their whole life in relentless warfare against atheism." I do not need to remind Your Lordships that the so-called Western Civilization is saturated, through and through, by a very pernicious godlessness - pernicious precisely because, it is loud in mouthing their faith in God, in contrast to the atheism of Marxism-Leninism. In Learning, as in Saintliness, the motto of our priest should be the single word: Thorough; no superficiality should be given quarter. But what Learning, you may ask? The answer is simple: it should be first and foremost, Learning in the special fields of clerical studies - Philosophy and Theology. I have heard it said the age-long custom of basing these studies on select textbooks is being dismissed in certain quarters as old-fashioned I do not share this view. I have kept with me, for the past twenty-five years, wherever I roved, my Philosophy textbooks Cursus Philosophiae by the Gregorian Professor Charles Boyer. Today, Boyer may be dismissed, out of hand, as old-fashioned. Indeed, there are theses in Boyer which I completely reject today. But most of his thought has been the basis of my other studies, ever since. Personally, as a schoolmaster, I believe that a course based on a standard textbook, supported by other works for wider reading, would be more solid than one based on haphazard lectures. If the Church has taught Philosophy for centuries, if she has produced eminent scholars thereby, if Socrates, Plato and Aristotle are revered today as the fathers and founders of Western thought, if after the Second Vatican Council, more stress has been laid on conscientious thinking, as opposed to a mindless submission to authority, do you need again to be convinced that our future priest should be a scholar and philosopher? Do you need to be convinced that a sound, thorough course in philosophy should be a sine qua non in his formation? What goes for Philosophy applies, a fortiori, to Theology, and there is no need for me to hold forth on that. But I would add that the more profound his knowledge in Philosophy, the deeper and faster would be the studentâs grasp, not only of Theology, but of the other disciplines that come after. Hindsight brings to light, in my mind, certain defects in the method of our study of Philosophy back in the nineteen-forties. First, the texts were in Latin, a language we had not fully mastered and, therefore, a thorough mastery of the subject of which this language was the vehicle, was a hard-going task. So I believe that the basic lectures, if not the texts, should be in English. Do 1 ask you to banish Latin from your institute? Far be it from me! But I would prefer that the courses should be based, at least for a start, not on the Latin of Virgil and Cicero, but on the Latin of the Breviary, of the Missal, of the Vulgate, of the Fathers, on the soul-stirring hymns of the Liturgy and on the recent Papal Encyclicals. The firm grasp of this Latin would be made easier by the fact that these texts have excellent translations in English; it would foster and simplify the study of Horace and Virgil, later, for those with a thirst for them. I would even go further and advocate the study of Greek and Hebrew for those who intend to make Sacred Scripture their special field of further studies. The second fault I find in the study of Philosophy, in our days, is that we were narrowly limited to the study of the texts, and, apart from emphasizing that Philosophy was an ancilla to Theology, hardly one word was said on how philosophical principles could be applied in the study of other disciplines, and in the solution of the problems of life. It was only later, when I went to study Literature and Education that I discovered, to my joy, how priceless was the course I had done in Logic, Epistemology, Metaphysics, Psychology and Ethics. Indeed, after seven years of further University studies, I came away with the conviction that I had learnt nothing essentially new. I believe, therefore, my Lords, in a priest who is a thinker and scholar, with a scientific and philosophical turn of mind. For more information on this head, I would refer you to parts two and three of my booklets: To Every African Freshman. The advocates and protagonists of the formation of a Curé de Campagne would consider my proposals preposterous, seeing that the end of the formation of these priests is the pastoral care and guidance of unlettered African folk. Let them know that there are thinkers among these unlettered folks; let them remember that the number of University men among us, today, is yearly on the rise, and most of them are turned away from the Church. Let them remember that the future lettered African Intellectuals would have no patience with, or no respect for, mediocrity among clergy-men. For my part, I do not see it as a waste of talent if a priest with a Ph.D. or a D.D. is sent to man a rural parish. I am convinced that in our days and in the coming years, his influence will be as needful and as useful there, as it would be in city or college.â Another area in which the proposals of Professor Fonlon are pertinent is the area of the study of Sacred Scripture. In his words and in a way, he reiterates the teaching of the Second Vatican Council in Optatam Totius: âStudents should receive a most careful training in holy Scripture which should be the soul, as it were, of all theology. After a suitable introductory course, they should receive an accurate initiation in exegetical methods. They should study closely the principal themes of divine revelation and should find inspiration and nourishment in daily reading and meditation upon the sacred books.â(Optatam Totius, 16) In this connection Professor Fonlon writes: âThe next thing I say, my Lords, may not please your ears, and may raise wrath against me from some of your clerics. But I think it must be said. It is this: I have heard morning after morning, five-minute homilies over the B.B.C., delivered by Anglican Divines; I have heard, here in Cameroon, Cameroon Protestant preachers preach. On one such occasion, when a Presbyterian clergyman was invited to preach to us, in the University Chaplaincy here in Yaoundé, the Rev. Pere de Rosny, SJ, the Superior, was so moved that he said with deep sincerity, after the sermon, that we Catholics have something to learn from the Protestants in the field of preaching. I say in all candour, my Lords, that when I put this side by side with what we hear from catholic pulpits, even in developed countries, where I lived and listened, I rate our performance paltry and I give high marks to the protestant preachers. And 1 have been pondering and wondering why this should be so, what makes the difference. The reasons may be several, but one seems to me to be more certain. In my humble opinion, it is that the protestant students are steeped in Sacred Scripture. In our days in the Seminary, Scripture did not figure prominently in the curriculum. We were required to go through the Bible by ourselves, at least once in the seven-year course. I ask you, my Lords: does it not strike you as odd that four whole years should be spent in drudging at an abstract, hair splitting, syllogistic, theological course, after the manner of Medieval Disputations, while so little time is spent on the study of the living, soul-stirring Word of God himself? Does it not strike you as odd that a glib Jehovah's Witness should cite chapter and verse to support his twisted theory, while a catholic stands dumb before him? Which would be more penetrating, which is capable of rousing hearts and wills: a sermon on the Eucharist, based on the dry-as-dust theories of Hylomorphism and Hypostasis, or one steeped in the Gospel of the Last Supper? Do not misunderstand me. I am not asking you to throw Traditional Theology out of the window. 1 am only saying, from real personal experience, that a prominent place should be given to the study of the New Testament and of the Old (especially the Psalms, the Prophets, the Canticle of Canticles. the Book of Proverbs and such like) in the curriculum (in my opinion), from the first year to the last. Catholic authorities were accused in the past of deliberately preventing the faithful from searching deep into the Sacred Scriptures, and I have heard it said that, at one period in Church History the passage of the woman taken in adultery was dropped out of the text by some holier than Christ ecclesiastical zealots. The time has come to reverse the trend.â One cannot overemphasize the relevance of the presentation of Professor Fonlon here. However, it would seem that the Bishops themselves had anticipated the central place of Sacred Scripture in the study of theology. As noted already, Fonlon published these reflections on September 16, 1973. It was about the same time that Fr Cornelius Esua left for Rome to specialize in Sacred Scripture. In fact, he remembers the Open Letter vividly: âYes, I remember the Letter very well. It was published on 16th September 1973, the same month and year I left for Rome to specialize in Sacred Scriptures in the Pontifical Biblical Institute. It is a rich and scholarly letter on the formation of Priests. The opening of this Major Seminary marks an important milestone in the history of the Church in our Ecclesiastical Province. The Letter does not only indicate the purpose of a Major Seminary but also the type of Priests whom our Local Church should expect to come out from the new Seminary the Bishops were about to establish.â The mission of Fr. Cornelius Esua to specialize in Sacred Scripture coming at the same time with the publication of the Open Letter and its insistence on the centrality of Sacred Scripture in the study of theology cannot be seen as mere coincidence but rather as something that was pre-meditated by the Founding Fathers of the seminary. In this particular and specific context, one cannot end a consideration of Prof. Fonlonâs âOpen Letterâ with reference to the founding of the Major Seminary in West Cameroon without a reference to the fact that he believed very strongly that the Major Seminary must be a citadel of learning and a âveritable universityâ. He explained elaborately: âI studied for six years in the Seminary and about seven in several universities. And I have inside knowledge of both institutions; and I say that a well-staffed and organized Seminary is a veritable university; it is even more, because it lays serious stress on moral as well as intellectual education: and in my mind, a thorough moral education takes the first place. My firm conviction is that after three years of serious philosophical studies, a student who merits well should obtain a B. A. in philosophy, and after his four years in Theology, a Bachelor in Divinity. They do that in Maynooth, in Ireland. Why not in Cameroon? I know what I am talking about; for having to begin University studies all over again, after leaving the Seminary, I had to start all from scratch; thus I wasted seven precious years of my life and obtained, at thirty-six, what I should have obtained at thirty years of age. No; a well staffed and serious Seminary has nothing to envy from a secular academy. To create a Tradition of high standards, I believe that our Seminary should begin by affiliating itself to a well-established University abroad; while modifying its curriculum to suit African realities. The yearly falling of standards in our institutes of learning, the mediocrity and the laissez-faire that are fast taking root in them, should be a warning to us in the running of this Seminary. It should become an example for all to admire and imitate for its high standards of Learning and Discipline. On this head, care should be taken to see to it that the right attitude and mentality and effort should be instilled, right from the start. No quarter should be given to a lackadaisical approach, on the part of all concerned, to things of such serious import. Remember the time-tested adage in the stamping out of pernicious tendencies: Principiis obsta: kill the evil at its birth. Remember too the wise and pertinent warning of Aristotle: Parvus error in principio magnus est in fine: a little error at the start attains staggering proportions at the end.â
I do not need to remind Your Lordships that the so-called Western Civilization is saturated, through and through, by a very pernicious godlessness - pernicious precisely because, it is loud in mouthing their faith in God, in contrast to the atheism of Marxism-Leninism. In Learning, as in Saintliness, the motto of our priest should be the single word: Thorough; no superficiality should be given quarter. But what Learning, you may ask? The answer is simple: it should be first and foremost, Learning in the special fields of clerical studies - Philosophy and Theology. I have heard it said the age-long custom of basing these studies on select textbooks is being dismissed in certain quarters as old-fashioned I do not share this view. I have kept with me, for the past twenty-five years, wherever I roved, my Philosophy textbooks Cursus Philosophiae by the Gregorian Professor Charles Boyer. Today, Boyer may be dismissed, out of hand, as old-fashioned. Indeed, there are theses in Boyer which I completely reject today. But most of his thought has been the basis of my other studies, ever since. Personally, as a schoolmaster, I believe that a course based on a standard textbook, supported by other works for wider reading, would be more solid than one based on haphazard lectures. If the Church has taught Philosophy for centuries, if she has produced eminent scholars thereby, if Socrates, Plato and Aristotle are revered today as the fathers and founders of Western thought, if after the Second Vatican Council, more stress has been laid on conscientious thinking, as opposed to a mindless submission to authority, do you need again to be convinced that our future priest should be a scholar and philosopher? Do you need to be convinced that a sound, thorough course in philosophy should be a sine qua non in his formation? What goes for Philosophy applies, a fortiori, to Theology, and there is no need for me to hold forth on that. But I would add that the more profound his knowledge in Philosophy, the deeper and faster would be the studentâs grasp, not only of Theology, but of the other disciplines that come after. Hindsight brings to light, in my mind, certain defects in the method of our study of Philosophy back in the nineteen-forties. First, the texts were in Latin, a language we had not fully mastered and, therefore, a thorough mastery of the subject of which this language was the vehicle, was a hard-going task. So I believe that the basic lectures, if not the texts, should be in English. Do 1 ask you to banish Latin from your institute? Far be it from me! But I would prefer that the courses should be based, at least for a start, not on the Latin of Virgil and Cicero, but on the Latin of the Breviary, of the Missal, of the Vulgate, of the Fathers, on the soul-stirring hymns of the Liturgy and on the recent Papal Encyclicals. The firm grasp of this Latin would be made easier by the fact that these texts have excellent translations in English; it would foster and simplify the study of Horace and Virgil, later, for those with a thirst for them. I would even go further and advocate the study of Greek and Hebrew for those who intend to make Sacred Scripture their special field of further studies. The second fault I find in the study of Philosophy, in our days, is that we were narrowly limited to the study of the texts, and, apart from emphasizing that Philosophy was an ancilla to Theology, hardly one word was said on how philosophical principles could be applied in the study of other disciplines, and in the solution of the problems of life. It was only later, when I went to study Literature and Education that I discovered, to my joy, how priceless was the course I had done in Logic, Epistemology, Metaphysics, Psychology and Ethics. Indeed, after seven years of further University studies, I came away with the conviction that I had learnt nothing essentially new. I believe, therefore, my Lords, in a priest who is a thinker and scholar, with a scientific and philosophical turn of mind. For more information on this head, I would refer you to parts two and three of my booklets: To Every African Freshman. The advocates and protagonists of the formation of a Curé de Campagne would consider my proposals preposterous, seeing that the end of the formation of these priests is the pastoral care and guidance of unlettered African folk. Let them know that there are thinkers among these unlettered folks; let them remember that the number of University men among us, today, is yearly on the rise, and most of them are turned away from the Church. Let them remember that the future lettered African Intellectuals would have no patience with, or no respect for, mediocrity among clergy-men. For my part, I do not see it as a waste of talent if a priest with a Ph.D. or a D.D. is sent to man a rural parish. I am convinced that in our days and in the coming years, his influence will be as needful and as useful there, as it would be in city or college.â Another area in which the proposals of Professor Fonlon are pertinent is the area of the study of Sacred Scripture. In his words and in a way, he reiterates the teaching of the Second Vatican Council in Optatam Totius: âStudents should receive a most careful training in holy Scripture which should be the soul, as it were, of all theology. After a suitable introductory course, they should receive an accurate initiation in exegetical methods. They should study closely the principal themes of divine revelation and should find inspiration and nourishment in daily reading and meditation upon the sacred books.â(Optatam Totius, 16) In this connection Professor Fonlon writes: âThe next thing I say, my Lords, may not please your ears, and may raise wrath against me from some of your clerics. But I think it must be said. It is this: I have heard morning after morning, five-minute homilies over the B.B.C., delivered by Anglican Divines; I have heard, here in Cameroon, Cameroon Protestant preachers preach. On one such occasion, when a Presbyterian clergyman was invited to preach to us, in the University Chaplaincy here in Yaoundé, the Rev. Pere de Rosny, SJ, the Superior, was so moved that he said with deep sincerity, after the sermon, that we Catholics have something to learn from the Protestants in the field of preaching. I say in all candour, my Lords, that when I put this side by side with what we hear from catholic pulpits, even in developed countries, where I lived and listened, I rate our performance paltry and I give high marks to the protestant preachers. And 1 have been pondering and wondering why this should be so, what makes the difference. The reasons may be several, but one seems to me to be more certain. In my humble opinion, it is that the protestant students are steeped in Sacred Scripture. In our days in the Seminary, Scripture did not figure prominently in the curriculum. We were required to go through the Bible by ourselves, at least once in the seven-year course. I ask you, my Lords: does it not strike you as odd that four whole years should be spent in drudging at an abstract, hair splitting, syllogistic, theological course, after the manner of Medieval Disputations, while so little time is spent on the study of the living, soul-stirring Word of God himself? Does it not strike you as odd that a glib Jehovah's Witness should cite chapter and verse to support his twisted theory, while a catholic stands dumb before him? Which would be more penetrating, which is capable of rousing hearts and wills: a sermon on the Eucharist, based on the dry-as-dust theories of Hylomorphism and Hypostasis, or one steeped in the Gospel of the Last Supper? Do not misunderstand me. I am not asking you to throw Traditional Theology out of the window. 1 am only saying, from real personal experience, that a prominent place should be given to the study of the New Testament and of the Old (especially the Psalms, the Prophets, the Canticle of Canticles. the Book of Proverbs and such like) in the curriculum (in my opinion), from the first year to the last. Catholic authorities were accused in the past of deliberately preventing the faithful from searching deep into the Sacred Scriptures, and I have heard it said that, at one period in Church History the passage of the woman taken in adultery was dropped out of the text by some holier than Christ ecclesiastical zealots. The time has come to reverse the trend.â One cannot overemphasize the relevance of the presentation of Professor Fonlon here. However, it would seem that the Bishops themselves had anticipated the central place of Sacred Scripture in the study of theology. As noted already, Fonlon published these reflections on September 16, 1973. It was about the same time that Fr Cornelius Esua left for Rome to specialize in Sacred Scripture. In fact, he remembers the Open Letter vividly: âYes, I remember the Letter very well. It was published on 16th September 1973, the same month and year I left for Rome to specialize in Sacred Scriptures in the Pontifical Biblical Institute. It is a rich and scholarly letter on the formation of Priests. The opening of this Major Seminary marks an important milestone in the history of the Church in our Ecclesiastical Province. The Letter does not only indicate the purpose of a Major Seminary but also the type of Priests whom our Local Church should expect to come out from the new Seminary the Bishops were about to establish.â The mission of Fr. Cornelius Esua to specialize in Sacred Scripture coming at the same time with the publication of the Open Letter and its insistence on the centrality of Sacred Scripture in the study of theology cannot be seen as mere coincidence but rather as something that was pre-meditated by the Founding Fathers of the seminary.
In this particular and specific context, one cannot end a consideration of Prof. Fonlonâs âOpen Letterâ with reference to the founding of the Major Seminary in West Cameroon without a reference to the fact that he believed very strongly that the Major Seminary must be a citadel of learning and a âveritable universityâ. He explained elaborately: âI studied for six years in the Seminary and about seven in several universities. And I have inside knowledge of both institutions; and I say that a well-staffed and organized Seminary is a veritable university; it is even more, because it lays serious stress on moral as well as intellectual education: and in my mind, a thorough moral education takes the first place. My firm conviction is that after three years of serious philosophical studies, a student who merits well should obtain a B. A. in philosophy, and after his four years in Theology, a Bachelor in Divinity. They do that in Maynooth, in Ireland. Why not in Cameroon? I know what I am talking about; for having to begin University studies all over again, after leaving the Seminary, I had to start all from scratch; thus I wasted seven precious years of my life and obtained, at thirty-six, what I should have obtained at thirty years of age. No; a well staffed and serious Seminary has nothing to envy from a secular academy. To create a Tradition of high standards, I believe that our Seminary should begin by affiliating itself to a well-established University abroad; while modifying its curriculum to suit African realities. The yearly falling of standards in our institutes of learning, the mediocrity and the laissez-faire that are fast taking root in them, should be a warning to us in the running of this Seminary. It should become an example for all to admire and imitate for its high standards of Learning and Discipline. On this head, care should be taken to see to it that the right attitude and mentality and effort should be instilled, right from the start. No quarter should be given to a lackadaisical approach, on the part of all concerned, to things of such serious import. Remember the time-tested adage in the stamping out of pernicious tendencies: Principiis obsta: kill the evil at its birth. Remember too the wise and pertinent warning of Aristotle: Parvus error in principio magnus est in fine: a little error at the start attains staggering proportions at the end.â
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By Seraphine Lainjo Tata THE SPIRIT OF “ŊGONNSO’” LIVES ON … Have you ever refle cted on the intense spirit of competitiveness ...
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This Blog is a Cultural blog and aims at helping, educating, sharing, entertaining,motivating, socializing, researching etc all kinds of events, topics, people, debates researchers for a mutual understanding, respect & love. It welcomes constructive comments aimed at clarifying, correcting, adding, improving on the various updates in the society.
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https://m.facebook.com/people/George-Nchumbonga-Chrysostom-Lekelefac/100010151207977/
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en
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Facebook
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[] |
[
""
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de
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https://static.xx.fbcdn.net/rsrc.php/yT/r/aGT3gskzWBf.ico
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2279
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dbpedia
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1
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https://www.linkedin.com/posts/great-africa-75465b268_mandela-national-stadium-in-namboole-uganda-activity-7192172229164507138-FoNe
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en
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GREAT AFRICA on LinkedIn: Mandela National Stadium in Namboole, Uganda 🇺🇬, hosted its first match…
|
https://media.licdn.com/dms/image/v2/D4E22AQFnpa2XlFNJhw/feedshare-shrink_2048_1536/feedshare-shrink_2048_1536/0/1714747482344?e=2147483647&v=beta&t=pbPrf_MNZGSHdvh-ZhVryA99nPYbEbirHp6NXbUmcjY
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"GREAT AFRICA"
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2024-05-03T14:44:43.515000+00:00
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Mandela National Stadium in Namboole, Uganda 🇺🇬, hosted its first match yesterday.
The stadium has been undergoing renovations in preparation to host the…
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en
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https://static.licdn.com/aero-v1/sc/h/al2o9zrvru7aqj8e1x2rzsrca
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https://www.linkedin.com/posts/great-africa-75465b268_mandela-national-stadium-in-namboole-uganda-activity-7192172229164507138-FoNe
|
𝐖𝐡𝐞𝐧 𝐢𝐭 𝐜𝐨𝐦𝐞𝐬 𝐭𝐨 𝐢𝐧𝐟𝐫𝐚𝐬𝐭𝐫𝐮𝐜𝐭𝐮𝐫𝐞, 𝐧𝐨 𝐨𝐧𝐞 𝐤𝐧𝐨𝐰𝐬 𝐀𝐟𝐫𝐢𝐜𝐚 𝐛𝐞𝐭𝐭𝐞𝐫 𝐭𝐡𝐚𝐧 𝐔𝐁𝐀! Did you know that UBA Côte d'Ivoire financed the expansion and reconstruction of the Stade de la Paix in Bouaké, Côte d'Ivoire? This architectural masterpiece, inaugurated in 1984, has a capacity of 40,000 and was reconstructed to meet the requirements of the 2023 Africa Cup of Nations. Sports today is not just about the stadium, it represents a strategic element with a notable impact on several areas. It's a center for unity through sports, job creation, skills development, upliftment, and opportunity. It's a chance to change lives. 🏟: Stade de la Paix, Bouaké financed by UBA Côte d'Ivoire 📹 Stadium DB.
🌍⚽ AFCON 2023: A Billion-Dollar Commitment and Prize Money Boost! AFCON 2023 has kicked off in Ivory Coast, and it's not just about football—it's a testament to financial commitment and the growth of African soccer. 💰🏆 🏅 The CAF announced a 40% increase in prize money, with the AFCON 2023 winner set to receive a whopping $7,000,000. Runner-up gets $4,000,000, and the semi-finalists each take home $2,500,000. Even the quarter-finalists will pocket $1,300,000. A promising boost for African football! 🌟 Ivory Coast, the host nation, invested approximately $1 billion in infrastructure upgrades, including roads, stadiums, and hospitals, showcasing their dedication to hosting the tournament. New venues like the Laurent Pokou and Amadou Gon Coulibaly Stadiums are now part of the legacy. 💼 These investments are expected to benefit the Ivorian economy significantly, with robust growth projected for 2024. Tourism, a vital contributor to the GDP, is set to thrive, bringing positive economic impact. 🇨🇲 Let's not forget Cameroon, the previous host, which invested over $885 million in infrastructure and experienced a threefold increase in revenue, with a notable 30% boost in various industries. Hosting AFCON is more than a sporting event; it's an economic catalyst! 📷: AFCON 2023 #AFCON2023 #IvoryCoast #Cameroon #AfricanFootball #EconomicImpact
Here are the top 5 most valuable national teams at the AFCON tournament according to transfermarkt 5. Ghana Ghana kicks off the top five with a valuation of €195.98 million. Stay tuned as they bring their A-game to the tournament. 4. Senegal Senegal holds strong at number four with a valuation of €274.40 million. 3. Ivory Coast Ivory Coast secures the third spot with a valuation of €334.58 million. 2. Morocco Morocco takes the second position with a valuation of €347.40 million. 1. Nigeria At the top spot, Nigeria reigns supreme with an impressive valuation of €349.90 million.
East Africa's ambition to host the AFCON represents not only the chance to host a significant sporting event, but is also a testament to the potential and unity found in the region. This article explores the Pamoja Initiative and the various challenges the countries may face in realising this dream. #AFCON2025 #PamojaInitiative
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2279
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St Jude's Parish Fundong
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2021-11-15T00:00:00+00:00
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Golden Jubilee Magazine
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Issuu
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https://issuu.com/mhmcorrespondent/docs/golden_jubiliee_magazine_st_jude_s_parish_fdg_-_co
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Welcome to Issuu’s blog: home to product news, tips, resources, interviews (and more) related to content marketing and publishing.
Here you'll find an answer to your question.
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2279
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Journal of African Christian Biography V 5 No 3
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2022-06-15T00:00:00
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Journal of African Christian Biography V 5 No 3
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https://www.academia.edu/81589997/Journal_of_African_Christian_Biography_V_5_No_3
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Academia.edu uses cookies to personalize content, tailor ads and improve the user experience. By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy.
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2279
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https://www.crisisgroup.org/africa/central-africa/cameroon/b138-cameroons-anglophone-crisis-how-catholic-church-can-promote-dialogue
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en
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Cameroon’s Anglophone Crisis: How the Catholic Church Can Promote Dialogue
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2018-04-25T00:00:00+02:00
|
The Anglophone crisis in Cameroon is growing deadlier. The Catholic Church could mediate between Anglophone militants and the state, but clergy have espoused clashing views on key issues. The Church should heal its divides so as to be a neutral arbiter that can broker peace.
|
en
|
/themes/custom/icg_d9/apple-icon-152x152.png
|
https://www.crisisgroup.org/africa/central-africa/cameroon/b138-cameroons-anglophone-crisis-how-catholic-church-can-promote-dialogue
|
What’s new? Fighting is spreading between security forces and militants from Cameroon’s English-speaking minority. The government largely rejects Anglophone grievances, while armed militants appear inclined to continue fighting. The Catholic Church, representing nearly a third of Cameroonians, could be an arbitrator, but its clergy have taken divergent positions on the crisis.
Why does it matter? Other than the Catholic clergy, there are few prospective peacemakers. If no one fills that role, the separatist sentiment already voiced by many Anglophones will continue to grow, fuelling further violence and exacerbating the ongoing insurgency in the Anglophone regions, with elections in late 2018 a flashpoint.
What should be done? The Church should bridge its divides and state its impartiality on the thorniest question facing Anglophone regions – federalism versus decentralisation. A clergy able to project a position of neutrality could work with other trusted actors to mediate between Anglophone leaders and the state, and stem a dangerous and growing crisis.
I. Overview
Cameroon’s Anglophone crisis, which began in October 2016, has morphed into conflict between security forces and increasingly well-armed separatists fighting in the name of the country’s marginalised English-speaking minority. The separatist impulse among Anglophones is growing as President Paul Biya’s government shrugs off the community’s historical grievances. Violence has spread: more than 100 civilians and at least 43 members of the security forces have reportedly died in the last seven months, as have an unknown number of armed militants.
Some evidence suggests that separatists control territory; 34,000 refugees are sheltering in precarious conditions in Nigeria and about 40,000 persons are displaced in the Southwest Anglophone region. Many militants apparently believe they are better served by fighting in order to negotiate with Biya’s government from a position of strength. The African Union and Western powers have called for dialogue. The government agrees on the need for talks, but refuses Anglophone activists’ calls for outside mediation and opposes any discussion of federalism. It has jailed Anglophone leaders with whom it was formerly talking.
The Catholic Church could help break this dangerous stalemate. Present in all ten of Cameroon’s regions, the Church is one of the country’s strongest institutions. Almost a third of Cameroonians are Catholic, and the Church operates a dense network of schools and hospitals. Cameroonians take its views seriously. At present, however, its public divisions, particularly between Anglophone and Francophone clergy, stand in the way of it playing a constructive role. It is not too late for the Church to bridge these divides. Anglophone and Francophone bishops should come together in a public statement to affirm their neutrality on the issue most contentious in the crisis – that of federalism versus decentralisation – and state their willingness to mediate.
The Church also should renew its calls for an end to violence and for Anglophone leaders and the government to enter negotiations. Given that, for now, direct talks between the two sides appear unlikely, the Church, if it is able to project neutrality and win trust on both sides, might play a behind-the-scenes role to allow for indirect communication between them. It could usefully push for prisoner release and some form of amnesty for Anglophone leaders who have fled the country, both likely prerequisites for talks. It could continue working together with other religious institutions, such as the Presbyterian Church in Cameroon, which in January 2017 stated its readiness to mediate, and the Cameroon Baptist Convention, as well as credible civil society associations and traditional rulers. As violence appears set to escalate, particularly ahead of Cameroon’s 2018 presidential election, potential mediators and peacemakers are few. The Church should overcome its divisions, position itself as a neutral arbiter and help resolve an increasingly deadly and worrisome crisis.
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Chronology of Developments in Cameroon's Anglophone Crisis
II. A History of Political Engagement and Divisions
Cameroon’s Catholic clergy have often been divided at times of political turmoil. The best-known case dates to the 1970s, involving a split over the fate of Archbishop Albert Ndongmo, whom the government claimed supported the insurgent Union of the Peoples of Cameroon (Union des peuples du Cameroon, UPC). The government at the time, headed by President Ahmadou Ahidjo, asked Ndongmo to negotiate with the insurgents, but then arrested him for collaborating with them, and in 1970 condemned him to death (a sentence later commuted to life in prison). Although priests drafted a memorandum denouncing Ndongmo’s incarceration, Jean Zoa, the archbishop of the Cameroonian capital, Yaoundé, who was close to the regime, refused to sign it. When Ahidjo pardoned Ndongmo in 1975, Zoa’s archdiocese declined to join the rest of the Church in celebrating his release.
Conflicts within the Catholic Church often have an ethnic dimension, pitting priests from the influential Bamiléké community against those hailing from other groups. Rivalries over postings and promotions are common. In 1987, a group of mainly ethnic Bassa priests in the Douala archdiocese wrote a memorandum to the Vatican criticising the appointment of Bamiléké bishops to dioceses outside their region of origin. Among the appointments drawing their ire was that of Christian Tumi, who comes from the Northwest region and is a member of the “grasslands” ethnic groups to which the Bamiléké are related, to the position of archbishop of Garoua, in Cameroon’s North region. The memorandum described Tumi, in barely disguised pejorative terms, as “Anglophone Bamiléké”.
A few years later, the Catholic Church was divided once more as Cameroon began a turbulent transition to multiparty politics, replete with crackdowns on pro-democracy protesters. In 1990, the Cameroon Peoples’ Democratic Movement (which had been ruling since 1960, albeit under a different name) organised nationwide rallies against what it termed the “precipitous” introduction of multiparty politics. In Yaoundé, the rallies ended on 30 March with a mass held in the cathedral led by Archbishop Zoa. Tumi, by then a cardinal and figurehead of the democracy movement, objected to what he considered an authoritarian manoeuvre.
The Church has established itself as a leading actor in Cameroon’s politics, but [internal] divisions continue to undermine its potential to play a positive role.
On 26 May 1990 oppositionists launched a new party in Bamenda named the Social Democratic Front. After police killed six of its supporters that same day, the Anglophone archbishop of Bamenda, Paul Verdzekov, organised a memorial service in his cathedral. In response, Archbishop Zoa convened a counter-mass in the Yaoundé cathedral to, as he put it, “cleanse the image of the Catholic Church from the unholy service” in Bamenda.
The Catholic Church, or individual clergy, have continued to express political views since the 1990s, notably concerning the conduct of elections. And differences have persisted between conservative clergy close to the authorities in Yaoundé and those more willing to speak out. The Church has established itself as a leading actor in Cameroon’s politics, but such divisions continue to undermine its potential to play a positive role. The Anglophone crisis is no exception.
III. The Church in the Anglophone Crisis
In addition to ethnic divides, the Church suffers from fissures between Anglophones and Francophones. There are five ecclesiastic provinces in the country, all under the National Episcopal Conference of Cameroon (NECC). Four of them are French-speaking, while the ecclesiastic provinces of Bamenda administers the predominantly English-speaking Northwest and Southwest regions, under the aegis of the Bamenda Provincial Episcopal Conference (BAPEC). Not surprisingly, the six bishops of the Anglophone regions express more concern about the crisis than do those in Francophone areas, reflecting anger among the Anglophone flock at the central government’s actions and the sympathy of the clergy in Anglophone regions for Anglophone grievances.
Two issues related to the crisis are particularly divisive among the clergy. The first concerns the structure of the state, namely whether to advocate for decentralisation, federalism or even independence for a new Anglophone state. The national ecclesiastical hierarchy supports decentralisation within a unified state. Touring the affected regions in May 2017, Archbishop Samuel Kleda, president of the NECC, asserted that the conference had asked the government to implement decentralisation, as stipulated by the 1996 constitutional law.
Some Anglophone priests have gone so far as to call for the creation of a new state.
In contrast, some Anglophone priests have gone so far as to call for the creation of a new state. In April 2017, for instance, Father Wilfred Emeh of the Kumba diocese called for the restoration of the statehood of Southern Cameroons (he proposed federalism as a step toward achieving independence). The next month, Father Gerald Jumbam of the Kumbo diocese wrote an open letter to Archbishop Kleda supporting full independence for the Anglophone areas and calling federalists “cowards standing on the fence”. He was joined later in May by Father David Fomanka, former Catholic education secretary of Mamfe diocese, who advocated for independence in an open letter to “Southern Cameroonians”.
These three priests all now live abroad. Their stance undoubtedly reflects the frustrations of a section of the Anglophone population. But the vast majority of Anglophone Cameroon’s 350 priests are more cautious, saying little in public and privately supporting either federalism or effective decentralisation – not independence. Furthermore, most respect the Church’s hierarchy and the principle that the voice of the Church should be heard through the bishops.
The second division is over whether to support a school boycott declared in January 2017 by Anglophone militants, along with a general strike (they vowed to turn cities into “ghost towns”). The boycott continued throughout 2017 but, in 2018, classes have resumed at many schools, especially in cities. Fomanka, Emeh and Jumbam support the boycott, while Bishop George Nkuo, president of the BAPEC and effective head or spokesperson of the Anglophone part of the Church, disagrees, arguing that children’s education must be respected as a primordial mission of the Church. In this he agrees with the national Church.
Still, some disagreements remain at the level of the bishops. In May 2017, Archbishop Kleda pressured Anglophone bishops to ensure that classes resume immediately. Bishop Immanuel Bushu of Buea had a different opinion. Without supporting the boycott, he did say that it expressed the wish of parents and that progress toward resolving the crisis, and thus reopening schools, could better be made if the government released detainees.
The position of leading figures within the Church against the boycott has provoked the anger of Anglophone militants and prompted them to threaten clergy. They also have set fire to schools not taking part in the boycott. Militants burned down two Catholic primary schools in Tobin and Kumbo on 5 August 2017 and badly damaged the Sacred Heart Catholic College in Bamenda on 18 September.
Despite the polarisation, Anglophone and Francophone bishops share some views, and important Church figures are trying to find middle ground.
For the most part, Francophone bishops have remained silent about the crisis, allowing Archbishop Kleda to speak on behalf of the national Church. Nor did they speak out when a government-fabricated consortium of parents filed a series of lawsuits against Anglophone clergymen, accusing them of aiding the school boycott. In April 2017, the Bamenda Court of First Instance summoned several Anglophone bishops, as well as the moderator of the Presbyterian Church in Cameroon and the executive president of the Cameroon Baptist Convention, in connection with this case, with state prosecutors adding their own charges of endangering national unity, accusing the bishops of making statements that had paralysed the schools. A court in Buea summoned bishops from the Southwest shortly thereafter. Charges have since been dropped, but the government has proved itself willing to put clergy on trial for political reasons.
As in the past, the Church is caught between the Yaoundé government and its opponents on the ground. The top-down pressure came even from the papal nuncio (recently replaced), who pushed Anglophone bishops to reopen schools, but expressed no concern about either the schools’ safety from arson or the politically motivated prosecution of bishops. In Yaoundé diplomatic circles, the pope’s emissary was seen as having taken the government’s side in the crisis.
Despite the polarisation, Anglophone and Francophone bishops share some views, and important Church figures are trying to find middle ground. For example, despite differences in tone, both Anglophone and Francophone bishops condemned the heavy military crackdown on civilians between September and October 2017. This precedent indicates that greater coherence, and a more constructive role for the Church, are possible.
IV. The Church’s Potential as Mediator
In order to play a more effective role and help stem an insurrection and counter the risk of civil war in Anglophone Cameroon, the Catholic Church must overcome its internal divisions or at least find enough common ground to project a position of neutrality. Several commentators have called upon the Church to mediate between the warring sides, as it has done in neighbouring countries, such as the Democratic Republic of Congo and the Central African Republic. If it is to play that role, the Church should avoid taking firm positions on the main issues that divide the protagonists.
To this end, bishops, Anglophone and Francophone, could usefully come together and issue a public statement, declaring that they remain neutral on the main issues of concern, especially federalism versus decentralisation, underlining that Anglophone feelings of marginalisation have some justification, denouncing human rights abuses and calling for restraint by all sides. They could then state their interest in mediating the crisis. The details of such mediation would have to be worked out away from the public glare. Such an approach would potentially boost public trust (especially in Anglophone areas) in the church, while helping to remove the spotlight from the more radical and polarising positions taken by some priests.
Ultimately, direct talks between the main protagonists are the most promising way to avoid escalation. But the current violence and polarisation suggest that their prospects, even with mediators involved, are slim at present. Instead, the most logical step for the Church, if it is able to position itself as a trusted arbiter, would be to talk separately to both sides to understand their differences in opinion and their red lines. According to Crisis Group sources, such parallel consultations may already be happening, albeit in a dispersed way. They should be strengthened through better coordination between bishops, so that those involved can speak for the Church as a whole, and potentially developed into shuttle diplomacy, with the goal of increasing understanding and reducing the distance between the sides in preparation for direct talks. To do so, the Church could usefully team up with other denominations, especially the influential Presbyterian Church, which has indicated its willingness to play a role and which already collaborates well with the Catholic Church. It could also involve the Cameroon Baptist Convention, as well as credible civil society associations and traditional rulers.
Even ahead of direct talks, the Church likely will have to address the exile of Anglophone activists. Many want to return home but are understandably frightened by the government’s continued imprisonment of Anglophone militants. It could push for some form of amnesty, prisoner releases and guarantees for returnees, perhaps in exchange for a ceasefire from the Anglophone armed militias.
Without talks and the devolution of power in some form to Anglophone and other regions, separatist sentiment is very likely to continue growing.
The precise agenda of eventual talks between Anglophone leaders and the government cannot be determined in advance. But even preliminary discussions need to take account of the Anglophones’ deep feelings of alienation. The government cannot continue to dismiss this sentiment and should be open to discussions of federalism, even if that is not the only option for addressing Anglophone concerns (decentralisation that devolves real authority to regions likely would go a long way in that direction).
The issue of separatism is trickier. A growing number of militants, tired of what they see as Yaoundé’s bad faith, are attracted to this option (which they tend to term “restoration of statehood”). But it remains a red line for Yaoundé, and supporting secession remains a treasonable offense. At the same time, separatist movements have established themselves on the ground and cannot simply be ignored. Whether the government’s engagement in genuine dialogue with Anglophone leaders and either meaningful decentralisation or federalism would suck the oxygen from those movements remains uncertain. But without talks and the devolution of power in some form to Anglophone and other regions, separatist sentiment is very likely to continue growing and the conflict to escalate further with a risk of mutating into civil war.
V. Conclusion
Cameroon faces critical risks going into this electoral year. Boko Haram remains active in the Far North, instability prevails along the eastern border with the Central African Republic and popular discontent continues to roil large cities. But the insurgency in Anglophone areas, and the clumsy government response, is now the main threat to the country’s stability. A negotiated solution is vital. The Catholic Church, if it can resolve or keep under wraps its internal divisions and project neutrality, would be well placed to help bring it about. International actors should support Church initiatives and encourage greater unity among the clergy. But the onus is also on the Church itself to display greater coherence.
Nairobi/Brussels, 26 April 2018
Appendix A: Map of Cameroon's Anglophone Crisis
International Crisis Group
Appendix B: Timeline
1 January 1960
The Francophone territory of Cameroon gains independence from France, becoming the Republic of Cameroon. Anglophone areas gain independence from Britain in October 1961 and merge with the new state as the Federal Republic of Cameroon.
20 May 1972
After a referendum changing the country’s official name to the United Republic of Cameroon, then President Ahidjo intensifies centralisation, suppresses federalism and causes outrage among Anglophones.
March 1984
President Paul Biya changes the country’s official name back to the Francophone-era Republic of Cameroon and removes from the flag the second star representing the Anglophone part of the federation.
11 October 2016
Tensions break open as Anglophone lawyers from Northwest and Southwest regions lead strikes to demand the full restoration of the common law system in their regions. The demands are ignored by the government, which uses force against the marching lawyers.
21 November 2016
Teachers go on strike in Bamenda, and thousands of Anglophones march to demand respect for their educational system. Police and army respond violently, shooting and killing at least two.
8 December 2016
Violent clashes erupt in Bamenda between anti-government inhabitants and security forces. Catholic bishops publish a memorandum listing Anglophone grievances. The government accuses them of fuelling the crisis.
13-14 January 2017
Negotiations with the teachers’ unions and civil society organisations collapse amid police abuses, including the shooting and killing of two civilians in Bamenda. Anglophone leaders initiate “Operation Ghost Town” and boycott schools in Northwest and Southwest regions.
17 January 2017
Civil society leaders are arrested, but school closures continue and protests intensify. The government shuts down access to the Internet for 92 days.
23 January 2017
President Biya creates a National Commission for Bilingualism and Multiculturalism as part of a response to address grievances. Anglophone militants criticise the initiative as too little,
too late.
2 August 2017
Crisis Group publishes a report on the root causes of the crisis, warns about the risk of violence and calls on the Cameroonian government to initiate a dialogue on decentralisation, federalism and governance reforms.
12-17 September 2017
Three homemade bombs explode in Bamenda, with no human casualties. Over the following three weeks, security forces kill at least 40 people during the brutal suppression of large protests across major towns and villages in Northwest and Southwest provinces.
19 October 2017
Crisis Group publishes a briefing warning of an imminent insurgency in Anglophone regions and calls on President Biya to adopt de-escalating measures and initiate a dialogue on decentralisation and federalism.
1 December 2017
After Anglophone separatists begin carrying
out armed attacks in November, killing at least eight members of the security forces, and after four bombs explode in Bamenda, President
Biya declares war against the Anglophone separatists.
21 December 2017
Crisis Group publishes a statement warning that separatist militias are rapidly growing and calling on President Biya to urgently initiate a genuine effort at dialogue on reforms.
11 February 2018
Alongside continued killings of security forces members, separatist militias start kidnapping Cameroonian officials and foreign nationals.
26 April 2018
Crisis Group publishes a briefing emphasising the importance of the Catholic Church’s role in mediating between Anglophone separatists and the state to stem a dangerous and growing crisis.
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Vatican’s Doctrinal Office: Catholic Church Cannot Give Blessings to Same-Sex Unions
The Vatican’s doctrinal office on Monday clarified that the Catholic Church does not have the power to give liturgical blessings of homosexual unions.
Answering the question “does the Church have the power to give the blessing to unions of persons of the same sex?,” the Congregation for the Doctrine of the Faith responded, “negative.”
In an accompanying note, the doctrine office explained that blessings are sacramentals, and “consequently, in order to conform with the nature of sacramentals, when a blessing is invoked on particular human relationships, in addition to the right intention of those who participate, it is necessary that what is blessed be objectively and positively ordered to receive and express grace, according to the designs of God inscribed in creation, and fully revealed by Christ the Lord.”
“Therefore, only those realities which are in themselves ordered to serve those ends are congruent with the essence of the blessing imparted by the Church,” the CDF said.
“For this reason, it is not licit to impart a blessing on relationships, or partnerships, even stable, that involve sexual activity outside of marriage (i.e., outside the indissoluble union of a man and a woman open in itself to the transmission of life), as is the case of the unions between persons of the same sex.”
The ruling and note were approved for publication by Pope Francis and signed by CDF prefect Cardinal Luis Ladaria and secretary Archbishop Giacomo Morandi.
The CDF’s note did not state the origin of the dubium submitted to the doctrinal office, but noted that “in some ecclesial contexts, plans and proposals for blessings of unions of persons of the same sex are being advanced.”
In recent years, German bishops in particular have been increasingly outspoken in demanding “discussions about an opening” towards acceptance of practiced homosexuality and the blessing of homosexual unions in the Church.
Following consultations in Berlin in late 2019, the chairman of the marriage and family commission of the German bishops’ conference declared that the German bishops agreed that homosexuality was a “normal form” of human sexual identity.
The topic also plays a central role in one of four forums that constitute the controversial “Synodal Process” underway in Germany.
The CDF explained in 2003 that “the Church teaches that respect for homosexual persons cannot lead in any way to approval of homosexual behavior or to legal recognition of homosexual unions.”
German bishops who have publicly voiced support for the blessing of same-sex unions in the Catholic Church include Cardinal Reinhard Marx of Munich and Freising, Bishop Georg Bätzing of Limburg, Bishop Franz-Josef Bode of Osnabrück, and Bishop Heinrich Timmerervers of Dresden-Meißen.
Bishop Bätzing, the president of the German bishops’ conference, in December 2020 called for changes to the section on homosexuality in the Catechism of the Catholic Church. Expressing openness to blessings of homosexual unions, he said, “we need solutions for this.”
On Feb. 23, Bishop Peter Kohlgraf of Mainz defended his support for a book of blessings and rites for homosexual unions. The book followed a May 2020 publication from Austria about how same-sex couples might receive a formal, liturgical blessing. Kohlgraf suggested that Catholics with homosexual inclinations cannot all be expected to live chastely.
The call for liturgical blessings of same-sex unions is part of a wider push by some German bishops to change the Church’s teaching on a number of issues, including on the sacraments of priestly ordination and marriage.
CNA Deutsch, CNA’s German partner agency, reported that Bishop Bätzing has suggested that the Vatican Synod of Bishops on synodality, scheduled for October 2022, could help implement German “Synodal Way” resolutions not only in Germany, but throughout the Catholic Church.
Source: National Catholic Register
Cardinal Robert Sarah: “I have never opposed the pope.”
Cardinal Robert Sarah on Wednesday rejected claims that he and Pope Francis are enemies, in his first interview since stepping down from his Vatican post.
In an interview with an Italian newspaper published March 10, the Guinean cardinal said that he had “tried to be a loyal, obedient, and humble servant of the truth of the Gospel.”
“Even though some journalists continually repeat the same nonsense,” he told Il Foglio, “I have never opposed the pope.”
An English translation of the cardinal’s interview was published on Wednesday by the National Catholic Register.
On Feb. 20, Pope Francis accepted Cardinal Sarah’s resignation as prefect of the Congregation for Divine Worship and the Discipline of the Sacraments. Sarah had submitted his resignation to the pope when he turned 75 in June 2020, as Church norms dictate.
Before his resignation, Sarah was the most senior African prelate at the Vatican, appointed head of the liturgy department by Pope Francis in November 2014.
Sarah said in his interview that when Pope Francis told him that he had decided to accept the resignation, “I immediately replied that I was happy and grateful for his decision.”
“I am happy and proud to have served three popes — St. John Paul II, Benedict XVI, and Francis — in the Roman Curia for more than 20 years,” the cardinal continued.
“Some people insinuate without reason or even being able to provide concrete and credible proof that we were enemies, it’s not true! Pope Francis likes frankness. We have always worked together with simplicity, despite the fantasies of journalists,” he said.
Sarah criticized the idea that his former role leading the Congregation for Divine Worship was “an honorary position, but of little importance.”
“I believe that the responsibility for the liturgy puts us at the heart of the Church, of her raison d’être. The Church is neither an administration nor a human institution. The Church mysteriously prolongs Christ’s presence on earth,” he said.
Sarah quoted the Second Vatican Council document Sacrosanctum concilium, which says that the liturgy is “a sacred action surpassing all others” and “the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows.”
“The Church exists to give men to God and to give God to men,” Sarah explained. “This is precisely the role of the liturgy: to worship God and to communicate divine grace to souls. When the liturgy is sick, the whole Church is in danger because her relationship with God is not only weakened but deeply damaged.”
He recalled Benedict XVI’s comment that the crisis of the Church is “essentially a crisis of the liturgy because it is a crisis of the relationship with God.”
“If God is not at the center of the Church’s life, then she is in danger of death,” the cardinal said.
Sarah also emphasized that the liturgy is about God, not the community or individual. This reality, he said, is expressed well when the liturgy is said ad orientem, meaning with the priest facing the altar, or liturgical East, rather than the people.
The cardinal also explained why he thought that silence was important in the liturgy.
“When man remains silent, he leaves a place for God,” he said. “On the contrary, when the liturgy becomes chatty, it forgets that the cross is its center, it organizes itself around the microphone.”
He said these questions are crucial, “because they determine the place we give to God,” and lamented that they had become “ideological.”
Factional struggles within the Church are a source of suffering for him, he said. “Too often we act as if everything is a question of politics, power, influence and the unjustified imposition of a hermeneutic of Vatican II that totally breaks and is irreversibly at odds with Tradition.”
He declared it “false” that he was opposed to the Second Vatican Council because he spoke of a sense of the sacred in the liturgy.
“I don’t believe that the struggle between progressives and conservatives has any meaning in the Church. These categories are political and ideological,” he said, adding that “the Church is not a field of political struggle.”
“The only thing that counts is to seek God ever more deeply, to meet him there and humbly kneel down to adore him.”
It was unfortunate, Cardinal Sarah said, that there are “ideologues” who set the pre-Council Church against the post-Council Church.
According to the cardinal, these people “are dividers; they are doing the work of the devil.”
“The Church is one, without rupture, without changing course, because her Founder ‘Jesus Christ is the same yesterday, today, and forever,’” he said. “She goes towards God, she directs us towards him. From the profession of faith of St. Peter to Pope Francis through Vatican II, the Church turns us towards Christ.”
Now that he is retired, Sarah said that he intended to continue working and was happy to have more time to pray and read.
“I will continue to write, to speak, to travel. Here in Rome, I continue to receive priests and faithful from all over the world,” he said.
Sarah will continue to serve as a member of the Vatican’s Congregation for the Causes of the Saints, where he said he saw “with immense joy how the Church is bursting with holiness.”
“More than ever the Church needs bishops who speak clearly, free and faithful to Jesus Christ and to the doctrinal and moral teachings of his Gospel,” he said. “I intend to continue this mission and even amplify it.”
Source: Catholic News Agency
Pope visits Iraqi Christians, leads prayer for ‘victims of war’ in Mosul
Pope Francis prayed on Sunday for “victims of war” outside a centuries-old church in the northern Iraqi city of Mosul, heavily damaged by the Islamic State group.
The 84-year-old, travelling under tight security, led a prayer service for the victims of the war in Mosul, an ancient crossroads whose centre was reduced to rubble by fierce fighting to oust the Islamic State (IS) group.
Francis said that the exodus of Christians from Iraq and the broader Middle East “does incalculable harm not just to the individuals and communities concerned, but also to the society they leave behind”.
The visit to Mosul follows an interfaith rally on Saturday where the pope reinforced his message of inter-religious tolerance and fraternity during the first-ever papal visit to Iraq, a country riven by religious and ethnic divisions.
“We believers cannot be silent when terrorism abuses religion,” Francis said as he urged Iraq’s Muslim and Christian religious leaders to put aside animosities and work together for peace and unity.
Pope Francis’ trip to Iraq as a “pilgrim of peace” aims to reassure the country’s ancient, but dwindling, Christian community and to expand his dialogue with other religions.
The leader of the world’s 1.3 billion Catholics on Saturday met Iraq’s top Shiite Muslim cleric, the reclusive Grand Ayatollah Ali Sistani, who agreed that Iraq’s Christians should be able to live in “peace”.
“We all hope that this visit will be a good omen for the Iraqi people,” Adnane Youssef, a Christian from northern Iraq, told AFP. “We hope that it will lead to better days.”
The Christian community of Iraq, a Muslim-majority country of 40 million, has shrunk from 1.5 million before the 2003 US-led invasion that ousted Saddam Hussein to only 400,000 now, about one percent of the population.
“This very important visit will boost our morale after years of difficulties, problems and wars,” said an Iraqi Christian leader, Father George Jahoula.
Rebuilding efforts
Back in 2014, when IS militants swept across one third of Iraq, Pope Francis had said he was ready to come to meet the displaced and other victims of war.
Seven years later, after a stop early Sunday in the Kurdish north of Iraq, he got to see for himself the devastated Old City of Mosul and efforts to rebuild it.
Pope Francis will also visit Qaraqosh, further east in the Nineveh Plain, which is one of Iraq’s oldest Christian towns.
It was largely destroyed in 2014 when IS rampaged through the area, but its residents have trickled back since 2017 and slowly worked at rebuilding their hometown.
To honour the pope, local artisans have woven a two-metre (6.5-foot) prayer shawl, or stole, with the “Our Father” and “Hail Mary” prayers carefully hand-stitched in golden thread in Syriac, a dialect of the language spoken by Jesus Christ, which is still used in Qaraqosh.
Pope Francis’s Iraq schedule
The pope’s programme in Iraq includes visits to the cities of Baghdad, Najaf, Ur, Mosul, Qaraqosh and Erbil. He will traverse some 1,445 kms in a country where tensions still linger and where more recently the scourge of Covid-19 has led to record numbers of infections.
Pope Francis will travel in an armoured car through the customary crowds that flock to catch a glimpse of the leader of the Catholic Church. At times he will be required to travel either by helicopter or plane over areas where jihadists belonging to the Islamic State group are still present.
Proceedings kicked off Friday with a speech to Iraqi leaders in Baghdad, addressing the security and economic difficulties confronting Iraq’s 40 million people. The pope also discusses the persecution of the country’s Christian minority.
On Saturday he was hosted in the holy city of Najaf by Grand Ayatollah Ali Sistani, the highest authority for many Shiites in Iraq and the world.
The pope also made a trip to the ancient city of Ur, which according to the Bible is the birthplace of the prophet Abraham, a figure common to the three monotheistic religions. There he prayed with Muslims, Yazidis and Sanaeans (a pre-Christian monotheist religion).
Francis will continue his journey on Sunday in the province of Nineveh in northern Iraq, the cradle of Iraqi Christians. He will then head to Mosul and Qaraqoch, two cities marked by the destruction of Islamic extremists.
The pontiff will conclude his tour by presiding over an open-air mass on Sunday in the presence of thousands of Christians in Erbil, the capital of Iraqi Kurdistan. This Kurdish Muslim stronghold has offered refuge to hundreds of thousands of Christians, Yazidis and Muslims who fled the atrocities of the Islamic State group.
Holy mass in stadium
Security will be extra-tight in the north of Iraq, where state forces are still hunting IS remnants and sleeper cells.
Many thousands of troops and police have been deployed as the pope has criss-crossed the country, taking planes, helicopters and armoured convoys to cover more than 1,400 kilometres (870 miles) in-country.
The other major challenge is the Covid-19 pandemic, as Iraq has recently been in the grip of a second wave, with a record of more than 5,000 cases in a day.
Iraqi authorities have imposed lockdown measures to control crowds, but thousands of faithful were expected to flock to a stadium later Sunday in the northern city of Arbil to hear the pope.
Arbil, the capital of Iraq’s oil-rich northern Kurdish region, has been a relative haven of stability and a place of refuge for many Christians who fled IS.
Several thousand seats in the Franso Hariri stadium will be left empty to avoid creating a super-spreader event when Iraqis come to hear the Catholic leader, known here as “Baba al-Vatican”, deliver the holy mass.
(FRANCE 24 with AFP)
The Holy Father begins historic visit to war-ravaged Iraq as ‘pilgrim of peace’
Pope Francis landed in Iraq Friday to begin his historic trip to the war-battered country, defying security fears and the pandemic to comfort one of the world’s oldest and most persecuted Christian communities.
The pope, who wore a mask during the flight, kept it on as he descended the stairs to the tarmac and was greeted by two masked children in traditional dress.
A red carpet was rolled out on the tarmac at Baghdad’s international airport with Iraqi Prime Minister Mustafa al-Kadhimi on hand to greet him.
The 84-year-old, who said he is making his first-ever papal visit to Iraq as a “pilgrim of peace,” will also reach out to Shiite Muslims when he meets Iraq’s top cleric, Grand Ayatollah Ali Sistani.
The four-day journey is the pope’s first abroad since the onset of the Covid-19 pandemic, which left the leader of the world’s 1.3 billion Catholics saying he felt “caged” inside the Vatican.
While Francis has been vaccinated, Iraq has been gripped by a second wave with a record of over 5,000 new cases a day, prompting authorities to impose full lockdowns during the pontiff’s visit.
Security was tight in Iraq, a country that is still hunting for Islamic State (IS) group sleeper cells after years of war and insurgency. Only days ago, a barrage of rockets ploughed into a military base hosting US troops.
Hundreds of people had gathered along the airport road with hopes of catching a glimpse of the pope’s plane touching down.
Iraqis were keen to welcome him and the global attention his visit will bring, with banners and posters hanging high in central Baghdad, and billboards depicting Francis with the slogan “We are all Brothers” decorating the main thoroughfare.
Services in ravaged churches, refurbished stadiums
Francis will preside over a half-dozen services in ravaged churches, refurbished stadiums and remote desert locations, where attendance will be limited to allow for social distancing.
Inside the country, he will travel more than 1,400 kilometres (870 miles) by plane and helicopter, flying over areas where security forces are still battling IS remnants.
For shorter trips, Francis will take an armoured car on freshly paved roads that will be lined with flowers and posters welcoming the leader known here as “Baba Al-Vatican”.
The pope’s visit has deeply touched Iraq’s Christians, whose numbers have collapsed over years of persecution and sectarian violence, from 1.5 million in 2003 to fewer than 400,000 today.
“We’re hoping the pope will explain to the government that it needs to help its people,” a Christian from Iraq’s north, Saad al-Rassam, told AFP. “We have suffered so much, we need the support.”
‘Too many martyrs’
The first day of the pope’s ambitious itinerary will see him meet government officials and clerics in the capital Baghdad, including at the Our Lady of Salvation church, where a jihadist attack left dozens dead in 2010.
He will also visit the northern province of Nineveh, where in 2014 IS jihadists forced minorities to either flee, convert to Islam or be put to death.
“People had only a few minutes to decide if they wanted to leave or be decapitated,” recalled Karam Qacha, a Chaldean Catholic priest in Nineveh.
“We left everything — except our faith.”
Some 100,000 Christians — around half of those who lived in the province — fled, of whom just 36,000 have returned, according to Catholic charity “Aid to the Church in Need”.
Among the returnees, a third have said they want to leave again in coming years, dismayed by Iraq’s rampant corruption, persecution and poverty, which now affects 40 percent of the population.
The exodus is a loss for all of Iraq, said Cardinal Leonardo Sandri, who heads the Vatican’s Congregation for the Oriental Churches and will accompany the pope to Iraq.
“A Middle East without Christians is like trying to make bread with flour, but no yeast or salt,” he said.
The visit aims not only to encourage Christians to stay in their homeland, but even prompt some emigres to return from nearby Lebanon and Jordan, or further afield like Canada and Australia.
In a video address ahead of the trip, Francis evoked “the wounds of loved ones left behind and homes abandoned,” saying there had been “too many martyrs” in Iraq.
“I come as a pilgrim, a penitent pilgrim to implore forgiveness and reconciliation from the Lord after years of war and terrorism.”
‘Minarets and church bells’
The pope has insisted on the visit despite resurging violence.
Rocket attacks across the country have left three people dead in recent weeks, including a US contractor who died Wednesday.
Francis’ determination to travel to areas long shunned by foreign dignitaries has impressed many in Iraq — as has his planned meeting with Sistani, 90, the top authority for Iraq’s Shiites.
A highly reclusive figure who rarely accepts visitors, Sistani will make an exception to host Francis at his humble home in the shrine city of Najaf on Saturday.
Banners all over Najaf have celebrated “the historic encounter, between the minarets and the church bells”.
Francis, a major supporter of inter-religious dialogue, will afterwards head to the desert site of Ur, where Abraham is thought to have been born.
There, he will host an interfaith service that will bring together not only the Abrahamic religions but also include followers of other beliefs, including Yazidis and Sabeans.
The Pope’s programme in Iraq includes visits to the cities of Baghdad, Najaf, Ur, Mosul, Qaraqosh and Erbil. He will traverse some 1,445 km in a country where Iraqi-American tensions still linger and where more recently the scourge of Covid-19 has led to record numbers of infections.
Pope Francis will travel in an armoured car to avoid the customary crowds that flock to catch a glimpse of the leader of the Catholic Church. At times he will be required to travel either by helicopter or plane over areas where jihadists belonging to the Islamic State group are still present.
Proceedings kick off Friday with a speech to Iraqi leaders in Baghdad, addressing the security and economic difficulties confronting Iraq’s 40 million people. The pope is also expected to mention the persecution of the country’s Christian minority.
On Saturday he will visit the holy city of Najaf, where he will be hosted by Grand Ayatollah Ali Sistani, the highest authority for many Shiites in Iraq and the world.
The pope will make a trip to the ancient city of Ur, the birthplace, according to the Bible, of the prophet Abraham, a figure common to the three monotheistic religions. There he will pray with Muslims, Yazidis and Sanaeans (pre-Christian monotheisms).
Francis will continue his journey on Sunday in the province of Nineveh (northern Iraq), the cradle of Iraqi Christians. He will then head to Mosul and Qaraqoch, two cities marked by the destruction of the Islamic extremists.
The pontiff will conclude his tour by presiding over an open-air Mass on Sunday in the presence of thousands of Christians in Erbil, the capital of Iraqi Kurdistan. This Kurdish Muslim stronghold has offered refuge to hundreds of thousands of Christians, Yazidis and Muslims who fled the atrocities of the Islamic State group.
(FRANCE 24 with AP and REUTERS)
Pope Francis to meet top Shiite cleric Sistani on Iraq visit
Pope Francis is to meet top Shiite cleric Grand Ayatollah Ali Sistani during the first-ever papal visit to Iraq in March, a senior Catholic cleric told AFP on Thursday.
Louis Sako, patriarch of Iraq’s Chaldean Catholic Church, said it would be a “private visit” between the two religious figures at Sistani’s residence in the shrine city of Najaf, “without formalities.”
Sistani, 90, is never seen in public and rarely accepts visitors. The confirmation of the bilateral meeting comes weeks after other parts of the Pope’s visit were set.
Sako said he hoped the two figures would sign the document on “human fraternity for world peace,” an inter-religious text condemning extremism.
Pope Francis signed the document with the leading Sunni cleric Sheikh Ahmed al-Tayeb, the grand imam of Al-Azhar, in February 2019.
Sako said the pope was hoping for endorsement from an influential Shiite cleric like Sistani.
“He would represent the second major part of Islam signing on to this historic document,” the cardinal told AFP.
Pope Francis is set to be in Iraq from March 5 to 8 with an ambitious programme that will take round the country.
In Baghdad, he will hold a mass at the Church of Our Lady of Salvation, where a deadly attack in 2010 left dozens of celebrants dead.
He will also travel north to Mosul and the surrounding Nineveh plains, overrun by the Islamic State group in 2014, and the nearby Kurdish regional capital Arbil.
Following his visit to Sistani, he will travel to the ancient city of Ur, where Abraham is said to have been born.
The Pope will hold an inter-religious prayer service there, to be attended by representatives of Iraq’s various faiths — Shiite and Sunni Muslim, Yazidi and Sabean, Sako said.
– ‘A source of hope’ –
Iraq once counted more than 1.5 million Christians, but the community has been ravaged by successive conflicts.
Following the US-led invasion of 2003, sectarian warfare prompted followers of Iraq’s multiple Christian denominations to flee and attacks by IS in 2014 further hit all minority communities.
Now, an estimated 400,000 Christians remain in Iraq, out of a total population of 40 million.
Many have expressed hope that the Pope’s visit will highlight the challenges facing the community, including prolonged displacement and little representation in government.
“It will be a comfort and a source of hope,” Sako said.
He said Christians were suffering from the weakness of the Iraqi state, compared to other armed actors and even tribes that were threatening the presence of minorities.
“It’s like the Middle Ages,” said the cardinal.
Much of Iraq is no longer experiencing active conflict but a twin suicide blast a week ago killed more than 30 people and wounded dozens more.
The Pope condemned that attack as a “senseless act of brutality.”
But overall, Iraqis have been more concerned by a severe economic downturn prompted by the collapse in world oil prices and the coronavirus pandemic, which has caused thousands of deaths in the country over the past year.
The spread of the virus appears to have slowed according to official numbers, and Pope Francis was recently vaccinated.
Source: AFP
Pope Francis, ex-pope Benedict get virus vaccines
Both Pope Francis and his predecessor, former pope Benedict XVI, have received the coronavirus vaccine, the Vatican said on Thursday.
The Argentine pontiff, 84, has previously spoken of the importance of the jab in the fight against Covid-19, which has severely curtailed his own love of being among his flock.
Under the Vatican’s vaccination programme launched Wednesday, “the first dose of the Covid-19 vaccine has been administered to Pope Francis and the Pope Emeritus,” spokesman Matteo Bruni said.
It had already been reported that Francis, 84, had received the jab on Wednesday, but officials declined to confirm the news.
The Vatican News portal said Benedict, 93, was given a dose on Thursday morning.
The former pontiff, who stepped down in 2013, lives in a converted monastery in the Vatican gardens.
In an interview broadcast at the weekend, Francis urged people to get the vaccine.
“There is a suicidal denial which I cannot explain, but today we have to get vaccinated,” he told Canale 5.
The Vatican in December said it was “morally acceptable” for Catholics even where the vaccines had been developed using cell lines from aborted foetuses.
In his Christmas message last year, Francis also added his voice to calls for vaccines to be available across the globe, not just in rich countries.
He urged “vaccines for all, especially the most vulnerable and most in need in all regions of the planet”.
– Iraq trip in doubt –
The Argentine has been forced to limit his interaction with the public since the virus first swept Italy early last year, notably switching his weekly Wednesday audiences online.
Francis conceded at the weekend that his historic trip to Iraq planned for March, the first visit by a pope to the Middle Eastern country, could be in doubt.
Recalling how he was forced to cancel his foreign trips last year due to the pandemic, he said: “I don’t know if the upcoming trip to Iraq will happen.”
He added: “I cannot in all conscience encourage gatherings.”
There are serious concerns about how Francis would cope if he himself became infected, given both his age and his history of lung problems.
The pope almost died when he was 21 after developing pleurisy, according to biographer Austen Ivereigh, and had part of one of his lungs removed.
He recalled the incident in a recent book, “Let Us Dream”, saying: “I have some sense of how people with coronavirus feel as they struggle to breathe on ventilators.”
Media reports suggested Pope Francis received the Pfizer-BioNtech vaccine, which was authorised for use in the European Union on December 21.
Source: AFP
The Holy Father says Diego Maradona on the field was a poet, a great champion who brought joy to millions
With a ball made from rags and surging adrenaline, the young Jorge Bergoglio and his friends pulled off “miracles” playing football in the street, Pope Francis recalled on Saturday.
Now 84, the Argentine pope remembered “the joy, the happiness on everyone’s faces,” after the 1946 victory of his Buenos Aires team, San Lorenzo, in a 31-page interview about sport published Saturday in Italy’s La Gazzetta dello Sport.
The first pope from Latin America called Diego Maradona a “poet” on the field, as he weighed in on the joys of sport.
Expounding on themes of hard work, sacrifice and camaraderie, Francis shared memories of the makeshift footballs that sufficed to exhilarate him and his boyhood friends.
“Leather cost too much and we were poor, rubber wasn’t used so much yet, but for us all we needed was a ball of rags to amuse ourselves and to create miracles, almost, playing in the little square near home,” Francis said.
Acknowledging he was “not among the best” of the footballers, Bergoglio played goalkeeper, which he characterised as a good school for learning how to respond to “dangers that could arrive from anywhere”.
The pontiff — described by the paper as “a pope of the people in the most noble sense of the term” — touched on the need for teamwork and working towards a shared goal.
“Either you play together, or you risk crashing. That’s how small groups, capable of staying united, succeed in taking down bigger teams incapable of working together,” he said.
The interview, which took place in early December at the Vatican, also saw the pope condemn doping in sport and stress the need to nurture talent through hard work.
“It’s not only a cheat, a shortcut that revokes dignity, but it’s also wanting to steal from God that spark which, through his mysterious ways, he gave to some in a special and greater form,” he said.
Francis called the Olympics “one of the highest forms of human ecumenism”, involving “sharing effort for a better world”.
– Fragile poet –
He recalled meeting Argentine footballer Maradona, who died in November, during a “match for peace” in Rome in 2014.
“On the field he was a poet, a great champion who brought joy to millions of people, in Argentina as well as Naples. He was also a very fragile man,” Francis said.
The pontiff said that after learning of Maradona’s death, he prayed for him and sent a rosary to his family with some words of comfort.
The pope, who has made inclusion of marginalised people one of the central themes of his papacy, shared his amazement and emotion at the accomplishments of the athletes who compete in the Paralympic Games, while expressing disappointment at “rich champions” turned “sluggish, almost bureaucrats of their sport.”
Sport, he said, was marked by the efforts of so many of those who, “with sweat on their brows” beat those born with “talent in their pockets”
“The poor thirst for redemption: give them a book, a pair of shoes, a ball and they show themselves capable of unimaginable achievements.”
Source: AFP
Covid-19 dampens Christmas cheer in Bethlehem, Rome and beyond
Bethlehem on Thursday ushered in Christmas Eve with a stream of joyous marching bands and the triumphant arrival of the top Catholic clergyman in the Holy Land, but few people were there to greet them as the coronavirus pandemic and a strict lockdown dampened celebrations in the traditional birthplace of Jesus.
Similar subdued scenes were repeated across the world as the festive family gatherings and packed prayers that typically mark the holiday were scaled back or canceled altogether.
On Christmas Eve in Italy, church bells rang earlier than usual. The Italian government’s 10 pm curfew prompted pastors to move up services, with “Midnight” Mass starting Thursday evening in some churches as early as a couple hours after dark. Pope Francis, who has said people “must obey” civil authorities’ measures to fight the spread of Covid-19, fell in line. This year, the Christmas vigil Mass in St. Peter’s Basilica was moved up from 9:30 p.m. to 7:30 p.m.
Normally, seats at the vigil Mass are quickly snapped up, by Romans and by tourists, but the pandemic has reduced tourists in Italy to a trickle. In keeping with social distancing measures, barely 200 faithful — instead of several thousand — spaced out in the basilica’s pews and wearing masks, attended Francis’ celebration of the Mass. A row of fiery red poinsettia plants warmly contrasted with the sumptuous cold marble of the basilica.
Francis in his homily offered reflections on Christmas’ significance. “We often hear it said that the greatest joy in life is the birth of a child. It is something extraordinary and it changes everything,” he said. A child “makes us feel loved but can also teach us how to love.”
“God was born a child in order to encourage us to care for others,” said Francis, who has made attention to the poor and unjustly treated a key theme of his papacy.
Celebrations elsewhere in Europe were canceled or greatly scaled back as Covid-19 infections surge across the continent and a new variant that may be more contagious has been detected.
In Athens, Christmas Eve was eerily silent. In normal times, voices of children singing carols while tinkling metal triangles can be heard all day. The decades-old custom, in which children go house to house and receive small gifts, was banned this year. Groups of children managed to honor the tradition by singing to Prime Minister Kyriakos Mitsotakis by video link.
Throughout the pandemic, one of the hardest-hit churches in New York City has been Saint Peter’s Lutheran Church in Manhattan. Church leaders say more than 60 members of the congregation — which numbered about 800 before the pandemic — have died of COVID-19, almost all of them part of the community of some 400 who attended services in Spanish.
Despite their own heartbreaks, congregation members — many of them immigrants — donated coats, scarves and other winter clothes for more than 100 migrant minors at a detention center in Manhattan.
While many other New York City churches have resumed in-person services, Saint Peter’s continues to offer its Masses only online. The schedule for Christmas Eve and Christmas day included Masses in English and Spanish, and a bilingual jazz vespers service.
In Bethlehem, officials tried to make the most out of a bad situation.
“Christmas is a holiday that renews hope in the souls,” said Mayor Anton Salman. “Despite all the obstacles and challenges due to corona and due to the lack of tourism, the city of Bethlehem is still looking forward to the future with optimism.”
Raw, rainy weather added to the gloomy atmosphere, as several dozen people gathered in the central Manger Square to greet Latin Patriarch Pierbattista Pizzaballa. Youth marching bands playing Christmas carols on bagpipes, accompanied by pounding drummers, led a joyous procession ahead of the patriarch’s arrival early in the afternoon.
“Despite the restrictions and limitations we want to celebrate as much as possible, with family, community and joy,” said Pizzaballa, who was to lead a small Midnight Mass gathering later in the evening. “We want to offer hope.”
Thousands of foreign pilgrims usually flock to Bethlehem for the celebrations. But the closure of Israel’s international airport to foreign tourists, along with Palestinian restrictions banning intercity travel in the areas they administer in the Israeli-occupied West Bank, kept visitors away.
The restrictions limited attendance to residents and a small entourage of religious officials. Evening celebrations, when pilgrims normally congregate around the Christmas tree, were canceled, and Midnight Mass was limited to clergy.
The coronavirus has dealt a heavy blow to Bethlehem’s tourism sector, the lifeblood of the local economy. Restaurants, hotels and gift shops have been shuttered.
It was not the usual raucous Christmas eve in Mexico City. The big celebration was a ceremony where the country’s first coronavirus vaccine shots were administered.
On Christmas Eve, parents usually take their kids to a downtown plaza where actors dress up as the Three Wise Men or Santa Claus and pose in front of elaborate backdrops resembling the sets of popular children’s movies.
But this year, the Wise Men and Santas were banned. Mexico’s other grand tradition, Midnight Mass, was canceled in many parishes.
Still, Zoé Robledo, director of Mexico’s social security system, said the start of the country’s COVID-19 vaccine program made it “an unforgettable Christmas.”
Rio de Janeiro’s iconic beaches remained open, but a City Hall decree aimed at limiting gatherings prevented drivers from parking along the shore. Rain also kept beachgoers at home.
Thomas Azevedo and his 9-year-old son braved the bad weather to set up a small stand, selling beer and caipirinhas made from fresh fruit. By early afternoon, he hadn’t sold a thing.
“It’s not so much the rain; in previous years it was full of tourists at Christmas. This year there’s no one,” said Azevedo, 28.
Australians had until recently been looking forward to a relatively Covid-19-free Christmas after travel restrictions across state borders relaxed in recent weeks in the absence of any evidence of community transmission. But after new cases were detected over the past week, states again closed their borders.
While many places around the globe were keeping or increasing restrictions for Christmas, Lebanon was an exception. With its economy in tatters and parts of its capital destroyed by a massive Aug. 4 port explosion, Lebanon has lifted most virus measures ahead of the holidays, hoping to encourage spending. Tens of thousands of Lebanese expatriates have arrived home for the holidays, leading to fears of an inevitable surge in cases during the festive season.
Lebanon has the largest percentage of Christians in the Middle East — about a third of its 5 million people — and traditionally celebrates Christmas with much fanfare.
“People around us were tired, depressed and depleted, so we said let’s just plant a drop of joy and love,” said Sevine Ariss, one of the organizers of a Christmas fair along the seaside road where the explosion caused the most damage.
Source: AP
Tribute and account on Monsignor Theophilus Ibegbulam Okere of Nigeria
Cameroon Concord News Group’s Nchumbonga George Lekelefac is more than thrilled to write an account of his extensive experience with Msgr. Professor Theophilus Okere before his death on October 20, 2020 in Owerri, Nigeria. As young people, we have heard our own elders, teachers and priests say-“Okere Bu Agbara’’–(Okere is a deity) in clear deference to his prodigious attributes and awesome intellect. Nchummbonga had the privilege to interview Msgr. Okere on Saturday, October 10 at his residence in Owerri. He travelled from Cameroon to Nigeria to carry out a scientific research on Prof. Dr. Bernard Nsokika Fonlon and his first stop was in Owerri, where the classmate of Dr. Prof. Fonlon lived. He is Msgr. Alphonsus Aghiazu, and happens to be the oldest Monsignor in South-East Nigeria. After his conversation with Msgr. Alphonsus, he recommended we also get the opinion of Msgr. Okere who lived nearby from his parish of residence: St. Paul Parish, Owerri. Msgr. Alphonsus was so helpful and even sent his driver to take our Nchumbonga Lekelefac to Msgr. Okere’s house. When he arrived the house of Msgr. Okere that Saturday, October 10, 2020, Msgr. Okere was very strong and active. He was putting on a white shirt and white shorts, and he was sitting in his extremely large sitting room writing. He later said he was writing a book on Monsignor Martin Maduka. He remembered most of the Cameroon seminarians he had studied with like: Archbishop Paul Verdzekov, Bishop Pius Awa, Christian Cardinal Tumi, Fr. Clement Ndze.
Later he changed and dressed in his Monsignor Cassock and we began the three hour interview. We began by asking him what his secret was because he looked quite young and active. He smiled and said: “The grace of God is the secret, and of course, discipline in whatever goes into his stomach. He was very excited and strong during the interview. We were able to video the entire conversation.
After the interview, he gave us a handwritten tribute he had produced on Prof. Dr. Fonlon on Saturday, October 10, 2020, barely ten days to his death.
Msgr. Okere informed us after our conversation that he was not in the best of health. He revealed that with his age, he was on drugs.
Biography of Msgr. Okere
Msgr. Okere was born on August 2, 1935 in the bucolic village of Nnorie, Ngor-Okpala, Imo State, he has left indelible marks on the sands of time.
As was noted by one of his students, Professor Obi Oguejiofor, a Catholic priest, and lecturer at the Nnamdi Azikiwe University (NAU), Awka, Monsignor Okere “is indeed a great theologian, in any case, one of the greatest we ever had in Nigeria. He is also one of the few Nigerian philosophers repeatedly quoted in internationally published works both in discussions and in bibliographies. There is indeed hardly any comprehensive work on African philosophy, especially from the United States, which omits a mention of his name.”
Msgr. Okere had his elementary education at St. James School, Nnorie (1942-46), St. Finbarr’s School, Okpala (1947-48) and St. Desmond, Mbutu Okohia (1949). In 1950, he enrolled at the Holy Ghost College, Owerri, for his secondary education but a year later, he proceeded to the St. Peter Claver Seminary, Okpala, as one of the pioneer students. In 1956, he proceeded to Bigard Memorial Seminary, Enugu, and was ordained a priest on August 5, 1962 by the then Bishop of Port Harcourt, G.M.P. Okoye.
Msgr. Okere: The Philosophy Teacher and Seminary Founder
He returned to his alma mater, Bigard Enugu, in 1972 where he taught Philosophy for four years before crossing over to Bigard Memorial Seminary, IkotEkpene (now St. Joseph Major Seminary, Ikot-Ekpene), in 1976. He later became the Rector of the school in 1981, a position he held for two years when he founded the Seat of Wisdom Major Seminary, Owerri, where he was between 1983 and 1992. A man adept at multi-tasking, as the Rector of Seat of Wisdom Seminary. It is his long stay in the seminary system that has made him pre-eminent as the spiritual and intellectual father of more than half of the priests serving today in Igbo land. Hundreds of these men of the cloth adoringly greet him with “OkerewuAgbara” as a tribute to what they perceive as his versatility and his encyclopedic wealth of knowledge.
Msgr. Okere: The Editor
Msgr. Okere was also the founding editor of Journal of the Catholic Theological Association of Nigeria (CATHAN) and its first president.
Msgr. Okere: The Erudite International Professor of Philosophy
On leaving the seminary system after 21 years of service, in 1992, Msgr. Okere taught Philosophy at the Jesuit University in Philadelphia, United States of America.
Msgr. Okere: Man of Initiatives
Later, he returned to Nigeria in 1999, and was the initiator as well the first president of Whelan Research Academy for Religion, Culture and Society founded in memory of the first diocesan Bishop of Owerri, Joseph Brendan Whelan (CSSP). In addition, he was the first President of the Catholic Theological Association of Nigeria and has between books and articles, lecture and homilies, over 200 titles to his credit.
Msgr. Okere: Magister Magnus to Bishops and Archbishops
A measure of his greatness as a teacher can be gleaned from the fact that out of the 16 Catholic dioceses in the old Eastern Region made up of nine states, only the Archbishop of Owerri and bishops of Nnewi and Abakaliki, did not pass through his tutelage. The other bishops, including Archbishop Valerian Okeke of Onitsha, Archbishop Joseph Ekuwem of Calabar, Bishop Callistus Onaga of Enugu, Bishop Godfrey Igwebuike Onah of Nsukka and Bishop Lucius Ugorji of Umuahia were all his students.
Msgr. Okere: Internationally Recognized
Prof. Oguejiofor weighs in: “Okere’s voice has been heard in many forums and in different contexts. That voice sounds louder in philosophical studies. Internationally, he owes much of his reputation to his ground-breaking thesis, ‘Can there be an African Philosophy?’ part of which was published as ‘African philosophy: A Historico-Hermeneutical Investigation into the Condition of its Possibility’. These two works belong to the most influential writings in contemporary African philosophical discussion and became the foundation of the hermeneutical current in African philosophy, where it viewed that the philosophy of a people, and a fortiori, African philosophy should emerge from the hermeneutics of their culture, to became the rallying point for such thinkers as Tsaney Serequeberhan of Eritrea, Ntumba Tsahiamalenga and NkombeOleko of the Democratic Republic of Congo (DRC).“In his recent book, Brief History of African Philosophy, Barry Hallen gives this current and Okere himself a special place among the important philosophy movements in the African continent in our time. Hence, Okere’s prowess in philosophy has earned him a special place on the pages of the history of African Philosophy.”
Msgr. Okere: Intellectual Giant
Recognised as an intellectual giant, Monsignor Theo Okere was an enigma to our generation; to the extent that his outstanding intellectual personality, uncommon achievements made people think that a god was sent to them in form of a human being. We have been awed by his intellectual records and breakthroughs in Nigeria and in different parts of the world particularly the noble record he left at Catholic University of Louvain. Fr Okere led the way as the first PhD holder in Philosophy from the oldest and the most celebrated Catholic University in the world; thereby blazing the way for Nigeria and Africa with his seminal thesis “Can there be an African Philosophy? A historical-hermeneutical investigation into the conditions of its possibility.” It was wondered how Father Okere, a mere mortal, had won scholarships with which three other Nigerian priests studied in Louvain. His philosophical and theological prowess in Bigard Memorial Seminary Enugu, where he lectured and revolutionized philosophy from 1972 to 1976 and in Bigard Memorial Seminary Ikot-Ekpene (now St. Joseph Major Seminary) from 1976 to 1983 where he also lectured and later served as Rector before moving to establish a new Major Seminary in Ulakwo Owerri-The Seat of Wisdom Seminary as the Rector and builder from 1983 to 1992 was highly distinguished.
Msgr. Okere: Man of Publications
Ugo Jim-Nwoko wrote from Abuja noted that despite the burden of administrative and pastoral duties of running and managing senior seminaries, Msgr. Okere found time to do some notable book publications, such as, African Philosophy: A Historico Hermeneutical Investigation, Identity and Change – Nigerian Philosophical Series; Religion and Culture; Public Lectures in Washington D.C, Rome and in his alma mater Louvain Belgium. A collection of all his writings over the years was written, sponsored and published by some of his students entitled: “Theophilus Okere in his own words.” It is a fitting tribute to a man who has lived his 80 years on earth and still counting for others. After the conference, Msgr. Okere showed me these two volumes and I was very elated to see all the wonderful and exceptional work he had done over the years.
Msgr. Okere: The Priest, The Scholar, The Teacher
Martins UbaNwamadi notes in his Tribute to Monsignor Theophilus Okere, priest par excellence, literary icon that: “The anecdote of ‘the Blind men and the Elephant’ keeps popping up each time one thinks of the perception of very Reverend Monsignor TheophilusIbegbulam Okere by different people. Many see him as priest. A priest! Yes, that is what he is, first and foremost, and a very good one at that. Some see him as a teacher, a teacher indeed of the scholastic tradition with pedigree linking him to St. Thomas Aquinas. Yet, for others he is Rev. Fr Theophilus Okere, the accomplished literary man”.
Msgr. Okere: A Polyglot
Msgr. Okere was fluent in his native Umuonyike, Nnorie dialect of Igbo land, English, French, German, Latin. During my interview with him, I marveled at the way he quoted sentences in Latin.
Msgr. Okere: Perfect Gentleman
For those who have had close social contact with him, he was the fine, humble and perfect gentleman in whom all that is perfect in every culture blends. My personal experience with him testified this. Despite all he had achieved, he was very humble and outgoing with me in his house.
Msgr. Okere: Man of Music
Msgr. Okere was considered as a distinguished singer. He could sing well. His angelic voice at mass and digital dexterity with the songs and musical instruments were the first and the only way we could make meaning of the biblical and catholic assertions of the quality of voice and of songs the Angels use daily; singing praises to God in the heavenly places.
Msgr. Okere: Intellectual and Man of Letters
In order to capture the quintessential Theophilus, Martins UbaNwamadi notes that one sees him as encapsulating all of these in optimal proportions and blend. In the performance of any role, he brought in every attribute of every other role. At the pulpit, he made parishioners realize that he was also a literary icon, a philosopher, a teacher, a polyglot, and so on. In his conversation, it was clear that he was a priest, an Alter Christus (Another Christ).
Msgr. Okere: Fluent in the English Language
Msgr. Okere proceeded to Ireland in 1962 where he read English Language and Literature at the University College, Dublin, for a Bachelor of Arts Degree in English at the University College, Dublin, graduating with honours in 1965. Msgr. Okere was considered as a great orator who knew how to transmit his messages across to his audience.
Msgr. Okere: The Erudite Philosopher
Msgr. Okere studied Philosophy at the prestigious Catholic University of Louvain, obtaining a PhD in Philosophy in 1972, the first Nigerian to do so. His Doctorate dissertation, “Can there be an African philosophy”: A Hermeneutical inquiry into the condition of its possibility” was groundbreaking, for it set the stage for later researches in African philosophy, having demonstrated definitely that philosophy, any philosophy and therefore African Philosophy, can be itself, only as a hermeneutics or interpretation of its culture. And since his own culture is Igbo, the logic of his thesis has placed him as one of the foremost Igbo thinkers.
Msgr. Okere: Man of Culture
Msgr. Okere’s commitment to and familiarity with Igbo culture were all manifested in his conversations, writings, lectures and sermons to the extent that he was once dubbed as “an unrepentant native”.
Msgr. Okere: The Roman Priest
Monsignor Okere served the church in various capacities including a tenure as consultor to the Vatican Dicastery at the Pontifical Council for Dialogue with non-believers.
Msgr. Okere: Laureate of Prestigious Lectures
He is a laureate of the two prestigious lecture series in Igbo land; Odenigbo (1997) and Ahiajoku (2007) both of which he delivered in Igbo Language, which was later adapted from the “Biography of Very Rev. Monsignor Theophilus I. Okere” written by Dr Augustine Okere and Fr. George Nwachukwu.
Msgr. Okere: Man filled with Anecdotes
It was at the Seat of Wisdom that some of Msgr. Okere’s anecdotes became accessible to many. Looking at his young and new students of philosophy at the Seminary in the late 80’s; Msgr was quoted to have told the seminarians “you have got the Seat, but yet to get the Wisdom”. And perhaps, contemplating on the challenges at the rudimentary stages of the development of the seminary and its students said: “The Wisdom is not yet seated”. As a man of quality and substance, he was inclined to promote innate grit in a human being than outward shadow, when he said: “Height was not one of the characteristics of a homo sapiens”.
Msgr. Okere: His Faithfulness in Friendship
Late Geoffrey Jim-Nwoko narrated the wizardry of his classmate, the young Theophilus Okere at the elementary education in St. James Catholic School Nnorie, Ngor-Okpala between 1942 and 1946. He mentioned that Fr Okere visited Umuchie Eziama to see his old Catholic teacher and in-law, Michael Jim-Nwoko whom he credited with bringing football to Nnorie his community, for the first time in the 1940s.This gesture of his demonstrated his humility and gratitude. Many also observed the high degree of Msgr Okere’s faithfulness to friendship and brotherhood, in good and in bad times, by the way he related with his friend, schoolmate and brother priest, Msgr Clement Chigbu.
On Thursday November 12, 2020, Monsignor TheophilusOkere’s remains were laid to rest. He has just left to meet with his and our God. May Msgr. Okere rest in peace. Amen. James White Comb Riley said of death: “I cannot say, and I will not say that he is dead. He is just away. With a cheery smile, and a wave of the hand, he has wandered into an unknown land. And let us dream how very fair, it needs must be since he lingers there… I say, he is not dead; he is just away”. Monsignor Theophilus Okere’s prints will forever remain in the sands of the history of Nigeria, Africa in particular, and the entire world in general. Please. Msgr. Okere, when you get to heaven, do not forget to extend our greetings to Professor Doctor Bernard Nsokika Fonlon. He will be very happy to continue a fruitful philosophical discourse with you, and Dr. Fonlon will be happy to thank you for the wonderful tribute you wrote on him.
For your life of selflessness, industry, simplicity, humility, total selfless service, honesty, and integrity, you – Msgr. Okere- will remain as an enduring compass and example to those who strive for moral rectitude. Adieu ‘OkerewuAgbara’.
Written by Nchumbonga George Lekelefac
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https://www.academia.edu/49304375/Catholic_Church_in_selected_African_countries_Historical_pastoral_perspective
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Catholic Church in selected African countries. Historical-pastoral perspective
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[
"Jarosław Stanisław Różański",
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2021-06-20T00:00:00
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Mariusz Boguszewski, Rafał Pokrywiński (eds.)
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https://www.academia.edu/49304375/Catholic_Church_in_selected_African_countries_Historical_pastoral_perspective
|
As we continue to celebrate the 50-year Anniversary of the Second Vatican Council, we recall the historical foundations of African Small Christian Communities (SCCs) in the People of God Model of Church and in the communion ecclesiology of Vatican II. A study of five documents of Vatican II reveals that Small Christian Communities are one of the great fruits of the council and an awakening of the church as the People/Nation of God. The founding fathers of AMECEA had a vision of implementing Vatican II’s ecclesiology of communion in Eastern Africa that focused on the communion (koinonia) and service (diakonia) aspects. Both African Synods built on the foundations of Vatican II and highlighted the pastoral and missionary role of SCCs. This article integrates the positions of three speakers at the Theological Symposium 2013. Pastoral, parish-based SCCs are part of the “new face” of the parish and a significant part of a new way of being parish from below. The parish is a communion or network of SCCs within the “communion of communities” ecclesiology. Today there are over 160,000 Small Christian Communities in the nine AMECEA countries in Eastern Africa. Kenya alone has over 45,000 SCCs. We are optimistic that the experience of SCCs as a New Model of Church from the grassroots as witnessed by SCC members in Africa will bring significant changes in new pastoral structures corresponding to our contemporary communion ecclesiology and the ecclesial reality on the local level.
The general theme of the present volume of our journal is “Governance in Institutes of Consecrated Life in the Catholic Church in Africa”. The theme was chosen before the Covid19 crisis began in most African countries, including Nigeria. The idea was to explore, in particular, the significance, challenges, opportunities, and prospects of leadership. The emergence of the covid-19 crisis, though a coincidence, turned out to present new challenges and opportunities, and perhaps highlighted other latent challenges, in the governance. The crisis has led consecrated persons to seek or to explore new approaches to living a life in common, open new possibilities of mission, to consider new ways of living out their apostolate. At least, it called everyone to reflect anew on the ways to lead and live consecrated life in times of worldwide emergency crisis and attendant restrictions such as those caused by this pandemic. Through articles from various perspectives, this edition proposes studies and perspectives on some vital issues and the challenges, opportunities, and prospects of governance in Institutes of Consecrated Life in the Catholic Church in Africa.
Chapter in an forthcoming Orbis Book (Maryknoll, NY) from the Third Theological Colloquium on Church, Religion and Society in Africa (TCCRSA III) in Nairobi, Kenya in July, 2015 on the Theme: “An Agenda for Vatican III: Ideas, Issues, and Resources from Africa or the World Church.” Treats: 1. "Introduction: Be Bold and Creative" 2. "Rethinking the Structures and Styles of Governing and Decision-making." 3. "From the Perspective of SCCs in Eastern Africa." 4. Pastoral Solutions to the Two Meanings of the Eucharistic Famine in Africa 5. "Integrating African Process and African Content." 6. "Relevance for the Catholic Church in North America and Europe." 7. "Conclusion: Let Us Journey Ahead Together."
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Synodus Episcoporum Bulletin
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05 - 05.10.2009
SUMMARY
- FIRST GENERAL CONGREGATION (MONDAY, 5 OCTOBER 2009 - MORNING) - CONTINUATION
- SECOND GENERAL CONGREGATION (MONDAY, 5 OCTOBER 2009 - AFTERNOON)
- NOTICES
FIRST GENERAL CONGREGATION (MONDAY, 5 OCTOBER 2009 -MORNING) - CONTINUATION
- REFLECTION BY THE HOLY FATHER
At the opening of the First General Congregation this morning, Monday 5 October 2009, after the brief reading of the Hour of Terce, the Holy Father Benedict XVI gave the following reflection:
Dear brothers and sisters,
We have now begun our synodal encounter, calling on the Holy Spirit, knowing full well that at this time we cannot achieve what must be done for the Church and for the world: only with the strength of the Holy Spirit can we find that which is good and accomplish it. And every day we will begin by calling on the Holy Spirit with the Prayer of the Hour of Terce ÂNunc sancte nobis SpiritusÂ. Therefore I would like to meditate briefly now, together with you all, on this hymn, which opens the work each day, now during the Synod, but also in our daily life.
ÂNunc sancte nobis SpiritusÂ. We pray that the Pentecost is not only a past event, the beginnings of the Church, but that it is today, rather, now: ÂNunc sancte nobis SpiritusÂ. We pray that the Lord accomplish now the effusion of His Spirit and recreate His Church and the world. We recall that the apostles after the Ascension did not begin - as would have been usual - to organize, to create the Church of the future. They waited for GodÂs action, they waited for the Holy Spirit. They understood that the Church cannot be made, that it is not the product of our organization: the Church must be born of the Holy Spirit. Just as the Lord was conceived and born of the Holy Spirit, thus the Church must also be conceived and born of the Holy Spirit. Only through this creative act of God can we enter the activity of God, in divine action and collaborate with Him. In this sense, even all of our work at the Synod is a collaboration with the Holy Spirit, with the force of God that precedes us. And we must always continue to implore the fulfillment of this divine initiative, in which we can become collaborators of God and contribute to the rebirth and growth of His Church.
The second verse of this hymn - ÂOs, lingua, mens, sensus, vigor, / Confessionem personent; / Flammescat igne caritas, / accendat ardor proximos - is the heart of this prayer. We beg God for three gifts, the gifts essential to Pentecost, to the Holy Spirit: confessio, caritas, proximos. Confessio: there is a tongue of fire that is ÂreasonableÂ, it gives the correct word and makes one think about overcoming Babylon on the day of Pentecost. The confusion born from egoism and manÂs pride, the effect being the inability to understand each other, must be overcome by the force of the Spirit, which unites without leveling, which gives unity in plurality: each can understand the other, even in the different languages. Confessio: the word, the tongue of fire that the Lord gives us, the common word which unites us all, the City of God, the Holy Church, in which all the wealth of our different cultures is present. Flammescat igne caritas. This confession is not a theory but life, love. The heart of the Holy Church is love, God is love and communicates Himself by communicating love to us. And finally the neighbor. The Church is never a closed group, which lives for itself like so many of the groups existing in the world, rather it distinguishes itself for its universality of charity, of responsibility for the neighbor.
We will consider these three gifts one by one. Confessio: in the language of the Bible and the ancient Church this word had two essential meanings, which might seem opposed but in effect constitute one reality. Confessio, first of all, is the confession of sins: recognizing our fault and recognizing that before God we are lacking, we are at fault, we are not in the right relationship with Him. This is the first point: to know ourselves in the light of God. Only in this light can we know ourselves, can we also understand that there is evil in us and thus see how much must be renewed, transformed. Only in the light of God can we know each other and truly see all of reality.
I feel that we must keep in mind all this in our analysis of reconciliation, justice, peace. Empirical analyses are important, it is important to know exactly the reality of this world. However these horizontal analyses, made so exactly and competently, are insufficient. They do not indicate the real problems because they are not placed in the light of God. If we cannot see that at the roots lies the Mystery of God, the worldly things go badly because the relationship with God is not orderly. And if the first relationship, the fundamental one, is not correct, all the other relationships as good as they can be, fundamentally do not work. Therefore all our analyses of the world are insufficient if we do not delve to this point, if we do not consider the world in the light of God, if we do not discover that at the root of injustice, of corruption, there is an unrighteous heart, there is closure towards God and, therefore, a falsification of the essential relationship which is the foundation of all others.
Confessio: to understand the realities of the world in the light of God, the primacy of God and finally the whole human being and the human realities, which tend to our relations with God. And if this is not right, it will not reach the point wanted by God, it does not enter His truth, even all the rest cannot be corrected because all the evils which re-emerge destroy the social network, the peace in the world.
Confessio: to see the reality in the light of God, to understand that ultimately our realities depend on our relationship with our Creator and Redeemer, and thus lead to truth, the truth that saves. Saint Augustine, referring to Chapter 3 of the Gospel according to Saint John, defines the act of Christian confession with Âto make truth, to go towards the lightÂ. Only in seeing our faults in the light of God, the insufficiencies in our relationship with Him, can we walk in the light of truth. And only truth will save. We finally work in truth: to really confess in this depth of GodÂs light is to make truth.
This is the first meaning of the word confessio, confession of sins, recognizing the guilt that comes from our missing relationship with God. However a second meaning of confession is that of thanking God, glorifying God, witnessing God. We can recognize the truth of our being because there is a divine answer. God did not leave us alone with our sins; even when our relationship with His Majesty is locked, He does not turn away but comes to us and takes us by the hand. Therefore confessio is the witness of GodÂs goodness, it is evangelization. We could say that the second dimension of the word confessio is identical to evangelization. We can see this on the day of Pentecost, when Saint Peter, in his speech, on one hand accuses persons fault - you have killed the saint and the just -, but, at the same time, says: this Saint has risen and loves you, embraces you, calls upon you to be His in contrition and baptism, as well as in communion with His Body. In the light of God, to confess necessarily becomes proclaiming God, to evangelize and thus renew the world.
The word confessio however reminds us of another element. In Chapter 10 of the Letter to the Romans, Saint Paul interprets the confession in Chapter 30 of Deuteronomy. In this last text, it would seem that the Jews, entering the definitive form of the covenant, in the Holy Land, are afraid and cannot truly answer God as they should. The Lord tells them: do not be afraid, God is not far. To reach God it is not necessary to travel through an unknown ocean, there is no need for space travel in the heavens, so complicated and impossible. God is not far, He is not on the other side of the ocean, in these immense spaces of the universe. God is close. He is in your heart and on your lips, with the word of the Torah, which goes into your heart and is proclaimed from your lips. God is in you and with you, He is close.
Saint Paul substitutes, in his interpretation, the word Torah with the words confession and faith. He says: truly God is close, there is no need for complicated shipments to reach Him, nor for spiritual or material ventures. God is close with faith, He is in your heart, and with confession He is on your lips. He is in you and with you. Truly, Jesus Christ with His presence gives us the word of life. Thus He enters, in faith, into our heart. He lives in our heart and in confession we bring the reality of the Lord to the world, in ourtime. I think this is a very important element: God is close. Things of science, of technology use up great investments: spiritual and material ventures are costly and difficult. But God gives Himself freely. The greatest things of life - God, love, truth - are free. God gives Himself in our hearts. I could say that we should often meditate on the gratuity of God: there is no need for great material or even intellectual gifts to be close to God. God gives Himself freely in His love, He is in me in my heart and on my lips. This is the courage, the joy of our life. It is also the courage present in this Synod, because God is not far: He is with us with the word of faith. I think that even this duality is important: the word in the heart and on the lips. This depth of personal faith, which truly intimately ties me with God, must then be confessed: faith and confession, interiority in communion with God and the witness of faith that is expressed on my lips and thus becomes sensitive and present in the world. These two important things always walk hand in hand.
Then the hymn we are talking about even indicates the places where confession can be found: Âoas, lingua, mens, sensus, vigorÂ. All our abilities of thinking, speaking, hearing, acting, must echo - the Latin uses the word Âpersonare - the word of God. Our being, in all its dimensions, should be filled with this word, which becomes thus truly sensitive to the world, which, through our existence, echoes in the world: the word of the Holy Spirit.
Then briefly two other gifts. Charity: it is important that Christianity is not the sum of ideas, a philosophy, a theology, but a way of life, Christianity is charity, it is love. Only thus can we become Christians: if faith turns into charity, if it is charity. We could also say that logos and caritas go together. Our God is, on one hand, logos, eternal reason. But this reason is also love, it is not cold mathematics that creates the universe, it is not a creator; this eternal reason is fire, it is charity. This unity of reason and charity, of faith and charity should be accomplished within us. And thus transformed in charity become, as the Greek Fathers said, divinized. I would say that in the worldÂs development this is an uphill road, from the first realities created to the human being. But this stairway is not yet done. Man should be divinized and thus realized. The unity of the creature and the Creator: this is true development, to reach this openness with the grace of God. Our essence becomes transformed in charity. If we speak about this development we always think of this as the ultimate goal, where God wishes to arrive with us.
Finally, the neighbor. Charity is not an individual thing, but a universal and concrete thing. Today in the Mass, we proclaimed the page of the Gospel on the Good Samaritan, where we can see the dual reality of Christian charity, which is universal and concrete. This Good Samaritan meets a Jew, who therefore is beyond the boundaries of his tribe and his religion. But charity is universal and therefore this stranger is his neighbor in all senses. Universality opens the limitations that close the world and create differences and conflicts. At the same time, the fact that something must be done for universality is not a philosophy but a concrete act.
We must tend towards this unification between universality and concreteness, we must truly open these boundaries between tribes, ethnic groups, religions to the universality of the love of God. And this is not in theory, but in our places of life, with all the necessary concreteness. We pray the Lord to give us all this, in the force of the Holy Spirit. At the end, the hymn is a glorification of the Trine and One God and a prayer of knowledge and believing. Thus the end returns to the beginning. We pray that we may learn, that learning become believing and believing become loving, action. We pray the Lord that He may give us the gift of the Holy Spirit, inciting a new Pentecost, help us to be His servants at this time in the world.
Amen.
[00022-02.03] [RE000] [Original text: Italian]
SECOND GENERAL CONGREGATION (MONDAY, 5 OCTOBER 2009 -AFTERNOON)
- REPORTS ON THE FIVE CONTINENTS WITH AFRICA
- REPORT ON ECCLESIA IN AFRICA
Today at16:30, in the presence of the Holy Father, after the reciting of the Prayer for the success of the Synod, the Second General Congregation took place, for the reading of the Reports on the Continents with Africa and the Report on Ecclesia in Africa.
The Acting President Delegate was H.Em.Card. Francis ARINZE, Prefect Emeritus of the Congregation for Divine Worship and Discipline of the Sacraments.
At the opening of the General Congregation, the Secretary General announced that several synodal Fathers are absent due to illness. In addition, H.Em. Card. Mons. Michel Christian CARTATÉGUY, S.M.A., Archbishop of Niamey (NIGER), involved in a work of mediation for reconciliation in collaboration with the Imam of the Niamey Mosque and the sultan of Agadez was absent, due to the grave political situation between the countryÂs Government and the Opposition, as he announced in a letter sent to the General Secretary of the Synod of Bishops. The General Secretary commented that is it a great consolation for the Church that a Bishop of a diocese of 18,000 Catholics has great moral prestige, in participating with the Imam and other religious leaders in the mediation for peace in the country.
The reading of the Reports on the Continents with Africa followed. After the presentation of the Report on Ecclesia in Africa, a period of time for free interventions of the Synod Fathers followed.
This General Congregation ended at 7pm with the prayer Angelus Domini. 227 Fathers were present.
REPORTS ON THE FIVE CONTINENTS WITH AFRICA
- H. Exc. Mons. Raymundo DAMASCENO ASSIS, Archbishop of Aparecida, President of the "Latin American Episcopal Council" (C.E.L.AM.) (BRAZIL)
- H. Exc. Mons. Wilton Daniel GREGORY, Archbishop of Atlanta (UNITED STATES OF AMERICA)
- H. Exc. Mons. Orlando B. QUEVEDO, O.M.I., Archbishop of Cotabato, General Secretary of the "Federation of Asian Episcopal Conferences" (F.A.B.C.) (PHILIPPINES)
- H. Exc. Mons. Peter William INGHAM, Bishop of Wollongong, President of the "Federation of Catholic Bishops' Conferences of Oceania" (F.C.B.C.O.) (AUSTRALIA)
- H. Em. Card. Péter ERDŐ, Archbishop of Esztergom-Budapest, President of the Council of the European Episcopal Conference (C.E.E.C.) (HUNGARY)
We publish below the Reports on the Five Continents with Africa:
- H. Exc. Mons. Raymundo DAMASCENO ASSIS, Archbishop of Aparecida, President of the "Latin American Episcopal Council" (C.E.L.AM.) (BRAZIL)
1. First of all, as President of the Latin-American Episcopal Council CELAM, I wish to particularly thank, the Holy Father Benedict XVI for having invited me to participate in this Second Special Assembly for Africa of the Synod of Bishops. It is a privilege for me, a Bishop of Latin-America, to share in the path of our Church, one, holy, Catholic and apostolic, in the African continent. I would like to follow this Synod with great attention, openness and prayer.
At this time, I would like to express solidarity to the Latin American Episcopate and Church, to our dear brothers, Bishops,, and to the whole Church that are on a pilgrimage in the African Continent.
We are here not only to express our brotherhood with the Church in Africa, but also to learn, as we are convinced that the conclusions of this Second Special Assembly will also help the Latin American Church in its mission of reconciliation and in the search for justice and peace.
2. Africa and Latin America are very different continents, nevertheless it is important to know that in Latin America we have a large population of African origins, more numerous than the population of our own original people, the indigenous. Another thing unites us - in the Cross - the fact that in both continents we have a high rate of our population living in poverty, and needing material things and services for their basic survival: food, housing, education and health.
From the political and institutional field, a democracy sufficiently rooted in the culture of our people does not exist, and because of this, it is not strongly consolidated. The unresolved, basic and urgent needs of the majority of our people cause the emergence of political ventures, with populist promises, which delude, but do not solve the structural problems of the population.
Also, the situation is worsened in the political field because of corruption, frequently reported and denounced by different organizations of mass media. This phenomenon leads the population, especially the young people, to conformity and to a sceptical attitude towards politics as the art of promoting the common good.
3. The new world conscience of cultural pluralism awakens new attention and representation in Latin America of our poor autochthonous and African descendants. This indicates the importance for a special effort of evangelization and inculturation. In the Concluding Document of the Fifth General Conference, in Aparecida in the year 2007, we can read: ÂIndigenous people and Afro-Americans are now taking their place in society and the Church. This is a kairos for deepening the ChurchÂs encounter with these sectors of society who are demanding the full recognition of their individual and collective rights, being taken into account in Catholicism, with their cosmos vision, their values and their particular identities, so as to live a new ecclesial Pentecost. (DA 91)
The Latin American Church did not undergo such great and dramatic ruptures as did the black African Church. For this reason, there was more continuity in the experience of the Church, even if with suffering and faults and, because of this, she has a varied and rich history. Today, we can find a more stable pastoral experience, whose richness was expressed during the last fifty years in our five General Conferences - of a different nature than the Synods - and today, in the vast Continental Mission which has as its objective placing the Latin American Church in a permanent state of mission. The documents of these five General Conferences have always given special attention to the native and Afro-American farmers in the different pastoral priorities.
4. In this intervention, I would like to suggest some points that could be a theme for dialogue for a possible fraternal exchange between the Churches of both Continents. From the episcopal point of view, we could share with Africa the great wealth of the 54 years of existence of the episcopal organization I represent, the Latin American Episcopal Conference - CELAM, as instrument of the episcopal communion and mutual service within our Episcopacy. The mission of the Church could be enriched through an exchange of the collegial, pastoral and organized experience, invited as Bishops of the Catholic Church present in both continents and supported by the Holy See. The already existing experience of dioceses and religious congregations that send missionaries to the Church in Africa could also be extended.
As pertaining to seminarians and priests, I also think that it would be possible and mutually enriching, to offer seminaries for the first period of sacerdotal formation in some of the particular Churches in Latin America, with greater resources. It would be an occasion to, along with other advantages, learn other languages which could be used to promote the exchange and the communion between the two continents with such a vast Catholic presence.
Speaking for the CELAM, we would also welcome, with the approval of the Holy See, in our Pastoral and Biblical Institutes, existing in the CELAM in Bogota, priests and consecrated persons, or pastoral agents, for courses on formation.
5. I would like to renew my gratitude to the Holy Father and to the dear brothers, Bishops of Africa, for having been invited to this kairos, a time for grace and conversion which is the II Special Assembly for Africa of the Synod of Bishops. May Our Lady of Guadalupe, Queen and Patroness of America, guide us during this Special Assembly and help, with her maternal protection, the Church in Africa on the path of reconciliation, justice and peace, with the participation of society.
[00019-02.06] [INOOO] [Original text: Portuguese]
- H. Exc. Mons. Wilton Daniel GREGORY, Archbishop of Atlanta (UNITED STATES OF AMERICA)
I welcome this opportunity to summarize the importance that this Second Synod for Africa
holds for the Church in the United States of America. We Americans find ourselves increasingly drawn in by issues and events that occur on theAfrican continent. We, like people everywhere, feel ever more acutely the impact of the intensifying global character of our world.
First and foremost, we praise Almighty God for the gift of the One Faith that binds the Church in the United States to all of the other Churches throughout the world. Our Catholic community has benefitted directly during the past generation from a growing number of clergy and religious from the great African Continent who now serve Catholics throughout our nation and who serve them generously and zealously. We know through their presence of the deep faith and generosity of the Church in Africa.
The Church in the USA is also deeply grateful for the opportunity to assist the local Churches in Africa. through the support of Catholic Relief Services, by the many and varied missionary· cooperative ventures that·spring from the generous heart of our people and frequently bind diocese to diocese and parish to parish in mutual prayer, financial assistance, and by personal contacts. I am happy and proud to report that agencies within the United States Conference of Catholic Bishops have a long history of working with the Episcopal Conferences and associations of Episcopal Conferences on the American continent in the pursuit of peace and justice. These are very positive signs in which the Church in my country and the Church in the countries of Africa have engaged each other in the work of evangelization and social outreach and thus have rendered the theme far this Synod In Service to Reconciliation, Justice, and Peace an important reminder of how the Church in the USA and the Church in Africa are conjoined in faith and in charity.
Yet we know that we can merely say in the words of Saint Luke's Gospel, "we have done only what we ought to have done" [Luke 17:10b] We recognize that the greatest resource that the Church in Africa has are its people. The Church in the USA continues to benefit from those people from Africa who recently have come as visitors and new residents to our shores. These new arrivals come, not like those of an earlier moment in time, wearing chains and as human chattel, but as skilled workers, professionally trained businessmen, and students eager to make a new life in a land that they view as promising. Many of these new peoples bring with them a profound and dynamic Catholic faith with its rich spiritual heritage. These wonderful people challenge us to rediscover our own spiritual traditions that so often are set aside because of the influence of our secular pursuits.
While my own nation has made outstanding and blessed progress in our own struggle for racial reconciliation and justice, we have not yet achieved that perfection to which the Gospel summons all humanity. We also need to achieve reconciliation, justice, and peace in our own land until as Dr. Martin Luther King, Jr. writing from a jail in Birmingham, Alabama paraphrased the Prophet Amos and we see the ultimate fulfillment of our great potential and [5:24] "Let justice roll down like waters and righteousness like an ever flowing stream."
The great land of Africa has many other resources that the world today lusts for and at
times pursues with ravishing greed and frequent violence. Your resources are a blessing for this planet that can be used to bring not only prosperity to the peoples of Africa but properly viewed bring a sense of the oneness of the earth and the interconnectedness that people everywhere have when we wisely use the natural resources that God has placed in our hands as a common patrimony.
I am deeply grateful to our Holy Father for inviting me to engage my brother bishops from the African continent and to learn from them some of their hopes, struggles, and dreams and to share with them the deep affection and respect of the Church in the United States of America.
[00020-02.01] [IN000] [Original text: English]
- H. Exc. Mons. Orlando B. QUEVEDO, O.M.I., Archbishop of Cotabato, General Secretary of the "Federation of Asian Episcopal Conferences" (F.A.B.C.) (PHILIPPINES)
"In service of reconciliation, justice and peace" - the theme of the Second Special Assembly for Africa resonates deeply with the aspirations of the Church in Asia.
Despite vast differences, the Church in Asia and the Church in Africa bear striking similarities. If Christianity found its way in the apostolic age to Egypt and North Africa by way of the work of St. Mark the Evangelist, so many Christians in India trace their origins to St. Matthew the Apostle. But in the main the Church in Africa is young, like the Church in Asia. In many countries of both continents Christianity was introduced by foreign missionaries during the colonizing period. Further missionary impetus was made in the l9th and 20th centuries.
The richness of cultures, the trove of cherished traditional family values that are truly human, the thousands of languages spoken, the encounter between Christianity, Islam, and indigenous traditional religions - all these are significant realities strikingly similar for Africa and Asia. Both continents are continents of the poor and of the young.
The two post-synodal exhortations of our late beloved Pope John Paul II, Ecclesia in Africa (1995) and Ecclesia in Asia (1998) reflect striking resemblances. For example with regard to present day pastoral challenges: the imperatives of inculturation and inter-religious dialogue, the promotion of an emerging globalizing relativistic and materialist culture by the tools of social communication, the negative impact of economic globalization on the poor, the decline of moral values in social, economic, and political life, and the continuing threats on the very nature of marriage and the family, the various faces of injustice and violent conflict that ruin the harmony of African and Asian societies.
The Church in Africa and the Church in Asia are raising similar questions of deep import: What are we as a community of disciples, as Church? How are we to be credible witnesses of the Lord Jesus and His Gospel? How should we respond to the many complex pastoral challenges that confront us in our mission to proclaim Jesus as the Lord and Savior?
As I understand it, the Church in Africa is exploring the theological and pastoral implications of the Church as the Family of God. For us in Asia, guided by Holy Scriptures and the living Magisterium of the Church we have been led by the Holy Spirit, we believe, to explore in the Asian context the theology of Church as Communion and as humble Servant of the Gospel and of Asian peoples. This theological optic has opened up the pastoral option of ongoing radical renewal of the Church in Asia, an option more of being than of doing. For we realize that deeds must come from the heart of a Church that is renewed in the Paschal Mystery of Jesus our Lord.
Hence in its 35 years of fruitful existence the Federation of Asian Bishops' Conferences has envisioned a renewal for the Church in Asia towards deeper spiritual interiority; towards dialogue with Asian cultures, with the ancient religious and philosophical traditions of Asia, and with Asian peoples especially with the poor; towards authentic discipleship; towards a renewal of the laity for leadership in social transformation; towards a renewed sense of mission ad gentes; towards the renewal of the Asian family as the focal point of evangelization; and towards a credible living of the Eucharist in the life-realities of Asia.
Such renewal is fundamentally a call from our God who is Love (Deus Caritas Est), offering the hope of salvation (Spe Salvi), and impelling us to love in truth (Caritas in Veritate).
To love in truth, the Church in Africa and the Church in Asia bear similar experiences of sorrow and joy. Sorrow -- at the many forces of a culture of death, forces that both Ecclesia in Africa and Ecclesia in Asia treat with great concern, such as the increasing poverty and marginalization of our peoples; the continuing attacks on marriage and on the traditional family; the injustices against women and. children; our propensity to favor weapons of destruction over integral development; our inability to compete with the powerful in a global economic order unguided by juridical and moral norms; religious intolerance instead of a dialogue of reason and faith; the rule of greed over the rule of law in public life; division and conflict rather than peace; and the degradation of human and natural ecology. Moreover, the frequency of destructive typhoons, floods, droughts, earthquakes and tsunami in the continent of Asia now requires our pastoral collective concern regarding global warming and climate change.
On the other hand we experience great joy and hope in movements of justice and peace - illustrated in the increasing awareness and participation of young people and women toward empowerment and social transformation, in the movement of many groups of civil society towards integrity in public life and towards the care and integrity of creation, in the solidarity of people of good will from different social classes and religious traditions to work for a more just, more peaceful, more fraternal social order.
The reason for our joy and hope is the fact that we see many positive movements within the Church, in various ecclesial organizations and movements, in small Christian communities, among a great number of men and women in religious life, and among the clergy - all of whom bring the values of the Reign of God into new areopagi of evangelization.
With these sentiments of joy and hope in the Lord I express the solidarity of the members of the Federation of Asian Bishops' Conferences with all the participants of the Second Special Assembly for Africa. We thank you most deeply for welcoming many Asian missionaries as well as migrant workers to your beloved continent.
In view of our recent 9th FABC Plenary Assembly in Manila, allow me to express our gratitude to His Eminence Francis Cardinal Arinze, who was the Special Envoy of the Holy Father, and to His Eminence Ivan Cardinal Dias who sent His Grace Archbishop Robert Sarah as his personal representative.
In á most special way on behalf of the FABC I express our deepest loving fidelity to our beloved Holy Father, Pope Benedict XVI. May we invite you, beloved Holy Father, to visit our region in the near future. Thank you
[00018-02.03] [IN000] [Original text: English]
- H. Exc. Mons. Peter William INGHAM, Bishop of Wollongong, President of the "Federation of Catholic Bishops' Conferences of Oceania" (F.C.B.C.O.) (AUSTRALIA)
Your Holiness, Pope Benedict XVI, the Presidents-Delegate, the General Relator, General Secretary, Archbishop Eterovic, my Brothers and Sisters of this Synod,
As the current President of the Federation of the Catholic Bishops' Conferences of Oceania (FCBCO), I bring greetings and good wishes from the local Churches in our 4 Bishops' Conferences, namely, The Australian Catholic Bishops' Conference, The New Zealand Catholic Bishops' Conference, The Bishops' Conferences of Papua-New Guinea and Solomon Islands and the vast Catholic Bishops' Conference of the Pacific, which extends from Guam, Mariana Islands, Vanuatu, Fiji, Tonga, Samoa, Kiribati, Cook Islands, right out to Tahiti, plus many more island groups.
I express our communion as a Federation of Bishops' Conferences with the Bishop of Rome and the Universal Church and our solidarity with the Church in the many nations of Africa.All of our Oceania nations, like so much of Africa, have been colonized, in our case, principally by the British, the French, and the Portuguese.
As in Africa, the Church now exists in Oceania, because of heroic missionaries who came mainly from Ireland, France, Germany and Italy.
The Faith in Oceania also has some wonderful role models in martyrs and saints in addition to those already canonized and beatified, but nowhere near the glorious tradition of Saints and Martyrs that witness to the faith in Africa.
The Millennium Goals for human development are far from being met in our Pacific region called Oceania. Yet, because we, as Church leaders throughout the world, try to be close to our people, we can gain a very practical understanding of the ways poverty can completely dehumanize people, and how violence is so destructive of human life and human dignity. We, as Church leaders, can be so conscious of the injustice that sets the wealthy in a privileged position which discriminates against the underprivileged so vividly portrayed in the Parable of Dives and Lazarus. (Lk 16:19-31)
I realize that these realities are, for the nations of Africa, even more threatening than those faced by the communities of Oceania. I pay tribute to the generosity of Catholics in each of the Bishops' Conferences of Oceania, who through Caritas Oceania and Caritas in each of our countries support humanitarian peace and development programs through the Church in Africa. Equally the people of Oceania are generous to the Catholic Mission Propaganda Fidei.
Yet, we have so much to admire and learn from you, the Church in Africa, the witness you give in spite of overwhelming difficulties. Your great sense of mission to evangelize your culture means that opposition from government or other faith traditions only intensifies your faith, hope and love.
In Oceania, the terrible scourge of HIV/AIDS (IL 142) (especially in Papua New Guinea), and the exploitation that can arise from mining, highlight the Church's mission to apply the Gospel of Jesus to reduce the stigma of social disgrace, to replace violence with bridges of reconciliation, justice and peace (IL 90), to hold civil governments to account, to speak up for those persecuted or silenced, and to provide education and health care.
As Leaders in faith and Shepherds of the Christian community, we have from Jesus the Good Shepherd through our long and rich tradition of Catholic faith and culture, a broader view of the human person, because of Jesus and our Church tradition, we have a broader view of justice, of love, of the importance of good relations between individuals, between tribes and between nations; we have a broader view of reconciliation, peace and compassionate care. When there is crisis, injustice and fear, people flock to their churches. This in turn shows the need for us, as Church Leaders, to focus on our Shepherd role and be proactive leaders of hope. As Christians, we deal in hope!
As global temperatures and ocean waters rise, always the poorest and most vulnerable will suffer disproportionately, as they do from drought, flooding and poor harvests, all of which can stir up reasons for conflict and give rise to massive migration by refugees and asylum seekers. In both Oceania and Africa, great work is being done by the Church and its agencies to help people recover their equilibrium in their communities and to manage risks that could arise from natural disasters. We can and must learn from one another. I ask your prayers for Samoa and Tonga in their grief after the recent earthquake and tsunami.
Australia has begun to re-engage with Africa, particularly in the mining industries (IL 51).
As you well know Africa is a continent rich in natural wealth. Yet we would want Australian miners to be responsible to the communities where they will work. Mining must not contribute to instability and conflict  it should be judged as much by its economic dividend as by its peace dividend! A practising Catholic man I know well is a much travelled executive of an Australian mining giant. He assures me that his Company's intention is ethical sustainability. He says they aim to bring about a win-win situation: tangible benefits to the African Communities where they mine as well as to his Company. Many of you are engaged in this dialogue and we must be at your side.
Political unrest and conflict in the Pacific (e.g., Fiji, Solomon Islands, Papua New Guinea) is nowhere on the scale of African countries, but in discerning the role of the Church as the Body of Christ to build bridges of peace and reconciliation, we can learn from your African Church Leaders. Your accomplishments as the Church in leading peace and reconciliation efforts in Africa are most helpful to the Church elsewhere (IL 108).
We are now welcoming in Australia and New Zealand many Africans who have begun new lives after tribal conflict, violence and oppressive regimes. These refugees come from Sudan, the Horn of Africa and to a lesser extent from the Great Lakes. Other Africans have come to our part of the world to study, and some have come to work as clergy and religious. My Diocese and others are at present discerning to accept candidates for the priesthood from parts of Africa.
We have a very multi-cultural community in Australia, where over 60% of our population are migrants and refugees or their children. This has enriched and changed Australia since World War II. The Pope's Migrant and Refugee Sunday is celebrated by us at end of August, to highlight the rich cultural diversity migrants and refugees have brought to our land and to help our people to "welcome the stranger" (cf Heb 11:13) so that migrants or refugees from Africa or from anywhere else can be fully integrated into our Australian community.
I welcome our conversations during this Synod and look forward to learning with you and from you.
[00017-02.04] [IN000] [Original text: English]
- H. Em. Card. Péter ERDŐ, Archbishop of Esztergom-Budapest, President of the Council of the European Episcopal Conference (C.E.E.C.) (HUNGARY)
1. ÂYou are salt of the earth...You are the light of the world (Mt 5: 13-14)  these words of the Lord refer to all Christians, but, in this moment of human history, in a special way to you, dear Brothers and Sisters in Africa. During the preparation of this special assembly, the singular emphasis of this synodal meeting is crystallized: ÂThe Church in Africa at the service of reconciliation, justice, and peace.Â
2. I bring to you the most cordial greeting and message of great closeness from the European Bishops, who  represented by the presidents of all the Episcopal Conferences  met together during these days in Paris. We were able to account for a common work by now consolidated with the African Bishops in the framework of common programs of the Council of European Bishops Conferences, and of SECAM. In various African and European cities, these common works were carried out which treated themes such as migration, slavery, and other human and Christian problems. As you well know, even Europe is a land washed in blood. When, after the fall of the Berlin Wall, the inhabitants, especially Catholics in the Western and Eastern part of our continent freely encountered one another, they had to recognize the complexity of their common history. Most of all, the people of Eastern Europe often felt colonized and exploited throughout their history. Even in the first centuries of the modern age, there were entire villages of Christian populations in Southeastern Europe who ended up in the slave trade in the East.
3. EuropeÂs recent history also left many wounds which are still far from completely healing. If after the Second World War a war which extinguished the greatest number of human lives in all of humanity  he people of the West, for example the Germans and the French, with substantial aid from great Catholic men such as Schumann, Adenauer and De Gasperi, found not only the way to peaceful coexistence, but also a deeper reconciliation, today it is Central and Eastern EuropeÂs turn to seek reconciliation of hearts, purification of memory, and constructive brotherhood. In this way, it is very often the Catholic Bishops who are the first to raise the sign of reconciliation, as the German and Polish Bishops first did, a grand act of reconciliation, which at the beginning was not understood by many groups of their society. Several great clerics and theologians of that time, such as, especially, Joseph Ratzinger, found moving words to defend that prophetic act. In recent years there were similar acts of reconciliation and brotherhood between Bishops of Poland and the Ukraine, Slovakia and Hungary, and others. Often, mass media does not give much attention to these events. Groups who think they might find their political and economic advantage, soliciting tension and hostility between peoples, ethnic groups and religions are not lacking. ÂLight shines in darkness, and darkness could not overpower itÂ, wrote Saint John (1:5). Christ is the light of the world. He illumines even the darkness of human history, and no obscurity, no hate, no evil can overcome him. Our hope is in Him. Even if the ChurchÂs voice and the witness of each Christian seems weak, even if they often do not appear on the front page of the greatest means of communication, this subtle voice is stronger than any noise, lie, propaganda, or manipulation. We are witnesses of the strength of the martyrs. Now the witnesses of the Lamb, killed in the 20th century for their faith, are beginning to be beatified and canonized. They are the ones who Âhave been through the great trial; they have washed their robes white again in the blood of the Lamb. (Rev 7:14). During long persecutions, their memory was covered in silence. And yet, this memory remained alive in the heart of the community of believers. And now we open the graves. On one hand, it is moving to see what remains of the bodies of the martyrs. Every movement of one of their mortal remains stirs the souls of all who participate in these ceremonies. The great tension between extreme weakness of a human being who was killed and the sublime strength of the same person illuminated by the glory of the martyrs, gives a powerful spiritual impulse to our communities.
Dear Brethren! We, others, European Catholics, have learned from our history to follow closely the fate of African Christians as well, and we have also learned to esteem your fidelity, your witness, and the African martyrs who give their lives  year by year in worrying numbers for Christ and for his Church, and in the same way also for us. The Church in Africa has earned our gratitude and our profound respect.
4. The Servant of God John Paul II taught us with strength and clarity of his divine mercy. Circles of evil which seem at times even diabolical, and which can sadden and push entire human societies towards desperation, building structures of hate, violence, revenge and injustice between ethnic groups, peoples or social classes, would not be able to be overcome simply with human strength, if there were not the divine mercy which renders us capable of following ChristÂs commandment: ÂBe compassionate just as your Father is compassionate (Lk 6:36). If our Lord has commanded us this, such a command is also a guarantee of the possibility to accomplish it. It is He who will give us the strength to be merciful, and to shatter every form of evil.
5. We are convinced that the exchange of gifts is not a program which is valid only between the western and eastern parts of Europe. It is incumbent also upon the faithful, between particular churches even on a continental and universal level. The opportunities for solidarity and the determination not to forget our needy brothers even in a time of crisis is fixed between Catholics in Europe. At the same time, we wish to better study your liturgical and catechetical experiences, the dynamic of your priestly vocations, the opportunities to build together the Church of Christ in Europe, in Africa, and everywhere throughout the world.
6. Certainly, we do not delude ourselves: the great economic and political powers of the world very often do not act according to the logic of charity and justice, and at times they seem to forget true reality, the nature of things and of the human being. Moreover, human dignity does not depend upon our efficiency, nor is it proportional to the success of this world. Every human being, such as this, has the same inalienable dignity. Because he is created in the image and likeness of God. Human dignity is not incompatible with suffering. An ideology which said that to save our dignity, it would be better to die than to suffer, would be false. This was the attitude of the ancient Greco-Romans, those not yet illuminated by the light of the Gospel. ChristÂs example teaches us that the greatest suffering may be the moment of the greatest dignity and glory. After the traitor left the Last Supper, Jesus said: ÂNow has the Son of man been glorified, and in him God has been glorified. If God has been glorified in him, God will in turn glorify him in himself, and will glorify him very soon. (Jn 13: 31-32).
If in the present moment many in our world do not listen to the voice of the Creator, and are not open to accepting truth and practicing charity, the nature of created reality remains what it is. In any case, justice and divine mercy still hold their own in the functioning of the world and in the progress of history. Thus, dear Brethren, we assure you of our prayers and our solidarity so that you might find the path to promote reconciliation, justice and peace, and you may be a comfort as well for us with your experiences, your faith, and your witness.
[00021-02.11] [RC000] [Original text: Italian]
REPORT ON ECCLESIA IN AFRICA
- H. Exc. Mons. Laurent MONSENGWO PASINYA, Archbishop of Kinshasa (DEMOCRATIC REPUBLIC OF CONGO)
We publish below, the Report on Ecclesia in Africa:
- H. Exc. Mons. Laurent MONSENGWO PASINYA, Archbishop of Kinshasa (DEMOCRATIC REPUBLIC OF CONGO)
Introduction
On 10 April 1994, during a highly colorful pontifical liturgy, His Holiness Pope John Paul II of blessed memory, surrounded by 35 cardinals, 1 patriarch, 39 archbishops, 146 bishops and 90 priests, solemnly opened the Special Assembly for Africa of the Synod of Bishops, Âin order to promote an organic pastoral solidarity within the entire African territory and nearby IslandsÂ. [1] ÂAfrica was present there, in its various rites, with the entire People of God: it rejoiced, expressing its faith in life to the sound of drums and other African musical instrumentsÂ. [2]
On this occasion, Africa realized that it is, on one hand, an integral part of salvation history, from Abraham to Jesus Christ [3] and, on the other, according to the words of Paul VI, Ânew homeland of ChristÂ,[4] Â land loved by the Eternal FatherÂ.[5]
For a month (10 April - 8 May 1994), the Synodal Assembly will look closely at Africa, to better understand and measure the depth of its tragedies and its wounds (genocide, wars and armed conflicts, migratory movements) as well as its efforts at rebirth, democracy, and defense of human rights, along with the shining witnesses of love to the point martyrdom.
All through the meetings, the Synod Assembly - and the Church with it - would have experienced and lived in its flesh the suffering of the African people as if the Lord wished to ally the Synod to their experiences: Pope John Paul II and several Synod Fathers, in a clinic, the assassination of an archbishop and three bishops at Kabgayi, the massacre of priests, religious and faithful lay people, desecration of churches...
At the end of the Synodal Fathers- debates and deliberations, Africa appears to be (more than ever) like the man in the Gospel parable who traveled from Jerusalem to Jericho and would be left half-dead by brigands at the side of the road (cf. Lk 10:30 ff). In fact, in following what happened to this man, Africa would await the passage of the Good Samaritan who is Jesus Christ.
Also the Synodal Father wished that the Synod be a ÂSynod of ResurrectionÂ, a ÂSynod of hope and comfort for Africa: Christ our Hope is alive; we shall live!" Â.[6]
In fact, it was not sufficient to make statements and measure the dramas in Africa; there was need to propose solutions and remedies, pastoral orientations and options able to enliven and animate the entire life of the Church and people of Africa. This is why the Synod Fathers made, at the Synod, the solemn commitment to pursue wholeheartedly the evangelizing mission of the Church, in her five dimensions which are: evangelization, inculturation, dialogue, justice and peace, the means of social communication. And to achieve this mission the Synodal Assembly chose as its guiding idea the Church-Family of God. Â The new evangelization will thus aim at building up the Church as Family, avoiding all ethnocentrism and excessive particularism, trying instead to encourage reconciliation and true communion between different ethnic groups, favoring solidarity and the sharing of personnel and resources among the particular Churches, without undue ethnic considerations..Â[7]
Thanks to the benign watchfulness and faithfulness of the Holy Father, the dominant ideas, options, orientation and propositions made by the Special Assembly of the Synod of Bishops for Africa were substantially Âcodified in the post-Synodal exhortation Ecclesia in Africa (1995). It would be a good idea to evaluate through the reception of this document the theological and pastoral impact of the Special Synod For Africa within the Church.
1. From the 1st to 2nd Special Synod For Africa
1.1. The First Special Assembly For Africa of the Synod of Bishops without a doubt created a dynamic not only in the life of the universal Church, by the fact that it was chronologically the first continental synod, but also within the Catholic Church in Africa. In this last case this dynamic rested first of all upon the five key themes and their pertinence to the life and evolution of Africa; then on the guiding idea of the Church-Family of God, without mentioning the kairos offered by this vision of the Church for the resolution for the situations of war and conflict experienced by Africa.
1.2. Growth of the Catholic Church in Africa
By way of illustration, we provide some statistics capable of showing the growth of the Church during the 13 years that followed the First Special Assembly for Africa.(1994-2007).
These statistics show the vitality and the growth of the Church in Africa after the holding of the Synod in 1994. This must have been one of the major causes if not the main cause of this impulse.
Another fact to bear in mind in appreciating the vigor of the Church in Africa is most assuredly the creation of new dioceses: 80 from 1994 to 2009 (+ 5 apostolic prefectures) without counting the 24 dioceses that became archdioceses and the 6 in fieri dioceses which became full-blown dioceses. This is how the African episcopate went from 428 in 1994 to 528 in 2009, an increase therefore of 23,5% . If the growth is generalized, certain countries stand out, and in alphabetical order: Benin (+45%), Cameroon (+25%), Ethiopia/Eritrea (+45%)), Ghana (+135%), Kenya (+42%), Nigeria (+43%), Uganda (+15%), Central African Republic (+50%) and Togo (+75%). Naturally, this is also how the national or international African Episcopal Conferences went from 34 in 1994 to 36 in 1998. [8]
Renewal of the pastors in Africa after the Special Assembly for Africa
Of the 190 African bishops members of the 239 at the Synod Assembly only 50 remained in an unchanged situation while for the remaining 129 members : 10 were made Cardinals (8.5%), 36 promoted or transferred (28.5%), 50 became bishops emeritus (38.5%) and 57 died (44%).In the meanwhile, other synodal participants became bishops: 2 priests, 4 experts, 1 auditor and 3 assistants of the General Secretariat.
On the whole in the African continent 520 bishops out of a total of 528 were nominated or promoted since the end of the celebration of the Synod..[9] This gives us an even higher percentage of renewal than that of the members of the Assembly itself with approximately 98% in a very short period of time (1994-2009).
New Bishops in Africa
The first number in parentheses corresponds to the number of bishops nominated or promoted since the end of the Special Assembly for Africa, while the second indicates the total number of dioceses in the country. The recently created dioceses are indicated by the number after the parentheses.
- Southern Africa : (22/29) + 1
- North Africa: (9/10)
- Angola and Sao Tomé (24/18) + 4
- Benin (13/10) + 3
- Burkina Faso and Niger (14/15) + 4
- Burundi (9/9)
- Cameroon (21/26) + 5
- CEDOI (3/6) + 1
- Congo (6/6) + 1
- Congo (Dem. Rep.) 53/51
- Ivory Coast (24/16) + 3
- Egypt (15/15) + 1
- Ethiopia and Eritrea (12/13) + 4
- Gabon (6/6) + 2
- Gambia and Sierra Leone (3/4)
- Ghana (22/19) + 11
- Guinea (4/3)
- Equatorial Guinea (2/3)- Kenya (29/24) + 7
- Lesotho (2/4)
- Liberia (2/3)
- Madagascar (26/20) + 3
- Malawi (11/7)
- Mali (4/6)
- Mozambique (9/12) + 1
- Namibia (2/3)
- Nigeria (47/53) + 16
- Uganda (20/23) + 3
- Central African Republic (8/9) + 3
- Rwanda (9/9) + 1
- Senegal, Cape Verde, Mauritania and Guinea Bissau (10/12) + 3
- Sudan (4/9)
- Tanzania (24/32)
- Chad (6/8) + 4
- Togo (7/7) + 3
- Zambia (7/10) + 1
- Zimbabwe (8/8) + 1
Creation of Dioceses
Elevation to Archdiocese
Elevation to Diocese
1994
9 12 1 1995 17 - 1 1996 4 - 1 1997 5 1 1 1998 5 - - 1999 5 4 1 2000 9 2 - 2001 6 1 - 2002 2 - 1 2003 4 1 - 2004 2 - - 2005 1 - - 2006 2 1 - 2007 4 2 - 2008 2 - - 2009 2 - - Total 79 24 6
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APOSTOLIC WORKERS AND THEIR COLLABORATORS – ARCHDIOCESE OF BAMENDA
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APOSTOLIC WORKERS AND THEIR COLLABORATORS
CLERGY
Diocesan Clergy
There are 136 Diocesan Priests incardinated into the Archdiocese of Bamenda working along with the Religious and Diocesan Priests from other Dioceses. Since 2014, 68 priests have been ordained for the Archdiocese of Bamenda. We render immense thanks to God for the increase in the number of vocations to the Priesthood. At the same time, we still acknowledge that, in spite of the increase, some parishes still have just a single priest to minister to them which means that there is still more need for priests.
As of now, 8 Diocesan Priests from the Archdiocese of Bamenda are studying out of the country, 6 are Fidei Donum Missionaries in the Diocese of Portsmouth in England, 1 in the Diocese of Galveston-Houston, and 1 is in the Archdiocese of Firenze in Italy, with which we have a partnership. Six (6) Diocesan priests were called to rest by the Lord during this quinquennium.
The Diocesan Priests can be grouped according to the following age groups:
80 years and above: 1
70 – 80 years old: 10
60 – 70 years old: 30
50 – 60 years old: 30
40 – 50 years old: 38
30 – 40 years old: 17
25 – 30 years old: 10
NAME BIRTH ORDINATION 01. Msgr. Clemens NDZE 06/07/1931 18/12/1960 02. Msgr. Engelbert KOFON 02/01/1942 16/12/1966 03. Msgr. Lucas SANOSI 19/08/1944 31/10/1971 04. Fr. John Musi 26/04/1945 28/04/1977 05. Fr. Michael YUH 19/03/1948 28/04/1977 06. Fr. John Bosco AMBE 24/11/1949 28/04/1977 07. Fr. William NEBA 15/12/1951 28/04/1977 08. Fr. Anthony VIBAN 17/01/1950 19/04/1979 09. Fr. John BINTUM 18/11/1950 19/04/1979 10. Fr. Joseph AKEM 28/12/1950 19/04/1979 11. Fr. William TARDZE WIRNGO 10/07/1952 19/041979 12. Fr. Michael KINTANG 11/11/1950 22/04/1981 13. Fr. Henry DINAYEN WIRBA 10/11/1953 14/04/1982 14. Fr. Clement PISHANGHU 23/11/1956 06/04/1983 15. Fr. Chrysanthus TIM 05/05/1947 25/04/1984 16. Fr. Cletus TITA 13/02/1952 25/04/1984 17. Fr. Humphrey TATAH MBUY 04/06/1957 11/08/1985 18. Fr. Anthony NGEH 13/02/1954 02/04/1986 19. Fr. Ignatius WAINDIM 20/07/1961 06/04/1988 20. Fr. Michael Suh Niba 24/01/1962 06/04/1988 21. Fr. Martin FORGWE 26/07/1960 03/04/1991 22. Fr. Joseph TANGKA 24/11/1960 22/04/1992 23. Fr. Joseph ATEH 25/01/1962 22/04/1992 24. Fr. Bernadine NSOM 14/06/1962 22/04/1992 25. Fr. Isaiah Benedict FRU 27/04/1963 22/04/1992 26. Fr. George Ngalim 10/01/1963 22/04/1992 27. Fr. George NGWA 12/03/1962 19/03/1994 28. Fr. Paschal NSAH 28/03/1964 19/04/1995 29. Fr. Victor FORGHO 06/10/1965 19/04/1996 30. Fr. Ernest TIMCHIA 04/09/1966 19/04/1996 31. Fr. Charles NGUOBI
32. Fr. Jude TAH FONCHAM
02/08/1962
19/12/1955
12/06/1996
12/01/1996
33. Fr. Joseph NCHITU 18/03/1967 02/04/1997 34. Fr. Oliver GAM 11/10/1961 02/04/1997 35. Fr. Augustine NKWAIN 21/06/1968 02/04/1997 36. Fr. Antoninus TANTAN 10/05/1968 15/04/1998 37. Fr. Gregory CHEO NGWA 10/03/1967 15/04/1998 38. Fr. Bonaventure NDONG 12/12/1967 15/04/1998 39. Fr. Paul ACHA 01/06/1962 02/04/1999 40. Fr. Anthony Ful BANGSI 23/02/1967 07/04/1999 41. Fr. Michael Miabesue BIBI 28/07/1971 26/04/2000 42. Fr. Cletus Ashu AMAH 07/06/1973 23/042003 43. Fr. Collins OTIA 28/06/1975 14/04/2004 44. Fr. John BERINYUY 18/12/1975 30/03/2005 45. Fr. Thomas AMUNGWA 13/10/1973 30/03/2005 46. Fr. Cyprian DIANG 18/03/1973 19/04/2006 47. Fr. Michael MUA 21/01/1975 19/04/2006 48. Fr. Terence CHI 15/06/1975 19/04/2006 49. Fr. Derek Che CHOH 01/01/1975 11/04/2007 50. Fr. Raphael ALETUM 01/10/1979 11/04/2007 51. Fr. Emmanuel SENINKA 21/05/1982 09/04/2010 52. Fr. Leonard AKIUMBENI 15/02/1983 27/04/2011 53. Fr. Paul Remjika NYUKIGHAN 26/06/1983 27/04/2011 54. Fr. Kenneth NGWOBELA 12/07/1984 11/04/2012 55. Fr. Paul Fru NJOKIKANG 26/05/1983 11/04/2012 56. Fr. Valentine NDONG Z. 15/02/1981 11/04/2012 57. Fr. Ignatius BERILIY 17/03/1982 11/04/2012 58. Fr. Emmanuel Ngu 19/04/1983 03/04/2013 59. Fr. Valentine KIKPU TATAH 01/07/1973 03/04/2013 60. Fr. Elijah FRU NDE 16/09/1980 03/04/2013 61. Fr. Francis Tche Nde M. 05/10/1983 03/04/2013 62. Fr. Frankline N. Kamgeh 30/11/1984 03/04/2013 63. Fr. Ernest Njodzeven 27/08/1976 03/04/2013 64. Fr. Stanley Njobarah 08/07/1983 03/04/2013 65. Fr. Boris Lemfon 08/04/1985 03/04/2013 66. Fr. Emmanuel Ngu 19/04/1983 03/04/2013 67. Fr. John Paul II Ngwa Ambe 22/08/1985 29/05/2014 68. Fr. Patrick Mbih Atang 17/03/1983 29/05/2014 69. Fr. Richard Chin 09/11/1977 29/05/2014 70. Fr. Alban Fonlon Berinyuy 12/06/1986 29/05/2014 71. Fr. Benedick Ndikum 16/02/1982 29/05/2014 72. Fr. Emmanuel Rinda Bamuh 20/12/1980 29/05/2014 73. Fr. Francis Ngong Wam 01/10/1981 29/05/2014 74. Fr. Gatien Ngah 16/11/1984 29/05/2014 75. Fr. Pascal Ambe Fuh 21/04/1985 29/05/2014 76. Fr. Leo Ndanjong Asanga 04/03/1987 08/04/2015 77. Fr. Gilbert Fuka Akoni 14/05/1983 08/04/2015 78. Fr. Lesley Fonye Keman 04/11/1987 08/04/2015 79. Fr. Wilfred Buma Forte 08/03/1984 08/04/2015 80. Fr. Parfait Cheo Zoa 18/04/1988 08/04/2015 81. Fr. Mathurin Armand Samo 17/08/1979 08/04/2015 82. Fr. Gabriel Afumbom Tokoh 09/01/1984 30/03/2016 83. Fr. Patrice Tapie 05/09/1986 30/03/2016 84. Fr. Godlove Ngenge 01/08/1985 30/03/2016 85. Fr. Divine Chi Fru 05/05/1977 30/03/2016 86. Fr. Romaric Njuakom 03/01/1986 30/03/2016 87. Fr. Andre Demanou 09/05/1986 30/03/2016 88. Fr. Gaston Afah Forbah 27/09/1987 30/03/2016 89. Fr. Anthony Chiatii Njingo 30/08/1987 30/03/2016 90. Fr. Bertrand Mangoua 29/04/1987 30/03/2016 91. Fr. Emmanuel Meyanui 24/12/1979 30/03/2016 92. Fr. John Vianney Mbangsi 31/05/1987 30/03/2016 93. Fr. Roland Kang Ategha 09/12/1984 19/04/2017 94. Fr. Killian Ndonui 23/11/1986 19/04/2017 95. Fr. Marius Momukweh 05/04/1985 19/04/2017 96. Fr. Harris Wadinga 03/07/1988 19/04/2017 97. Fr. Kizito Gopte Gopte 14/06/1986 19/04/2017 98. Fr. Marcellus Mbuh 10/07/1985 19/04/2017 99. Fr. Richard Fuh Suh 04/12/1979 19/04/2017 100. Fr. Lionel Kiven 10/02/1992 24/04/2019 101. Fr. Michael Sollivan Ngwa 20/09/1984 24/04/2019 102. Fr. Ferdinand Nsah 30/05/1988 24/04/2019 103. Fr. Beltus Asanji 22/09/1984 24/04/2019 104. Fr. Denis Tem Meh 01/10/1983 24/04/2019 105. Fr. Wilson Formuluh 04/05/1987 24/04/2019 106. Fr. Divine Reemla 12/11/1985 24/04/2019 107. Fr. Hyacinth Kam 25/05/1987 24/04/2019 108. Fr. Niba Angu Ngenyui 12/02/1993 04/07/2020 109. Fr. Vitalis Ake Njang 03/07/1989 04/07/2020 110. Fr. Pancras Ngeh Ngwang 22/03/1987 04/07/2020 111. Fr. Ambrose Saam 07/04/1989 04/07/2020 112. Fr. Colins Berinyuy 17/10/1981 04/07/2020 113. Fr. Aloysius Chukwuka A. 10/07/1973 24/04/2019 114. Fr. Linus Mbikatu Nkwale 17/05/1988 04/07/2020 115. Fr. John Siewe 20/10/1992 04/07/2020 116. Fr. Joseph Awemo 30/10/1986 04/07/2020 117. Fr. Joseph Ngeh 15/08/1985 04/07/2020 118. Fr. Arnauld Kenne Tsayem 06/03/1991 04/07/2020 119. Fr. Paul Che Nkwain 25/08/1988 04/07/2020 120. Fr. Bertrand Zoum Chimewa 15/09/1987 04/07/2020 121. Fr. Remigius Elvis Ngangte 01/10/1987 04/07/2020 122. Aldon Kenne Manfo 03/09/1993 07/04/2021 123. Alexis Akeambom Abeh 07/011994 07/04/2021 124. Dickson Esah 02/11/1988 07/04/2021 125. Eugene Kum Chu 08/05/1989 07/04/2021 126. EUGENE Wokiashi Powoh 08/09/1988 07/04/2021 127. Ivo Suh Ngwa 31/01/1991 07/04/2021 128. John Paul Limnyuy 15/03/1983 07/04/2021 129. Maxellus Keye 29/09/1990 07/04/2021 130. Valery Bemsii Nyah 18/03/1991 07/04/2021 131. Alphonsius Tangko 29/04/1989 07/04/2021 132. Emmanuel Sevidzem 01/11/1987 07/04/2021 133. Lambert Eseme Etim 14/11/1990 07/04/2021 134. Stephen Ewane Nchadze 26/12/1989 07/04/2021
Diocesan Priests out of the Country
Rev. Fr. Paul REMJIKA Italy
Rev. Fr. Francis NGONG WAM Italy
Rev. Fr. Antoninus TANTAN Italy
Rev. Fr. Cyprian DIANG TOH Italy
Rev. Fr. Kenneth NGWOBELA Italy
Rev. Fr. Gatien NGAH Italy
Rev. Fr. Frankline KAMGEH Italy
Rev. Fr. Anthony CHIATII NJINGO England
Rev. Fr. Gaston AFAH England
Rev. Fr. Elijah FRU NDE England
Rev. Fr. Emmanuel RINDA BAMUH England
Rev. Fr. George NGWA England
Rev. Fr. Bernardine NSOM England
Rev. Fr. Gregory NGWA CHEO U.S.A
Rev. Fr Godlove NGENGE South Africa
Deceased Diocesan Clergy
NAME: DIED
Fr. Paul VERDZEKOV 26/01/2010
Fr. Donatus BASEBANG 02/12/1987
Fr. Peter CHU 31/01/1994
Fr. Ivo NDICHIA 02/01/1999
Fr. Peter AMAH 30/11/1999
Fr. Henry MESUE 09/02/2003
Fr. Timothy SOH 20/01/2006
Fr. Valentine NGORAN 31/01/2008
Fr. Emmanuel LUKONG 13/01/2009
Fr. Peter MUKONG 13/12/2010
Msgr. James NSOKIKA 10/08/2013
Fr. Christian MOFOR 11/06/2015
Fr. Evaristus YUFANYI 24/08/2015
Fr. Arnold AMBE 16/09/2016
Msgr Joseph AYEAH 30/08/2019
Fr. Cosmas NDANG NGONG 00/00/2019
Fr. Joseph NGAH 02/02/2021
Fr. Patrick LAFON 04/03/2021
Diocesan Priests from Other Dioceses
Clergy of Institutes of Consecrated Life and Societies of Apostolic Life
In the Archdiocese of Bamenda, there are 35 Priests spread in 16 different communities of Institutes of Consecrated Life and Societies of Apostolic Life.
NAME BIRTH ORDINATION 01. Fr. Henri Peeters 09/02/1940 12/07/1964 02. Fr. Arnold Verhoeven 31/11/1943 28/06/1969 03. Fr. Monday Noah 09/11/1981 10/05/2014 04. Fr. Chrysantus Mbiemieh Manu 30/03/1986 24/02/2017 05. Fr. Ndichia Anthony Ndang 11/07/1982 04/02/2012 06. Fr. Ohanga Benedict Oduor 07/08/1983 16/05/2015 07. Fr. Shudzeka Elvis Berka 04/07/1973 29/07/2006 08. Fr. Tatah Johnson Leinteng 09/08/1984 13/02/2015 09. Fr. Ephraim Ugodu 27/07/1978 16/08/2013 10. Fr. Joseph Menjo Tangka 02/06/1942 08/12/1977 11. Fr. Stephen Wara 12/04/1958 12/01/1996 12. Fr. Ewang Ndille Michael 20/04/1947 31/05/1997 13. Fr. Charles Raymond A. 17/04/1950 11/05/2001 14. Fr. Rory O’BRIEN 29/10/1929 10/04/1955 15. Fr. Brian BYRNE 12/09/1944 11/04/1971 16. Fr. Angel VALENZUELA S. 19/11/1943 23/09/1967 17. Fr. Aloysius Ngongbi Kongnyuy 30/04/1984 19/07/2013 18. Fr. Wirkom Donatus Moshuimo 01/02/1971 12/04/2007 19. Fr. Pascal Fomonyuy Tatah 28/03/1976 12/04/2007 20. Fr. Siver Kibuh 15/04/1977 22/06/2013 21. Fr. Cornelius Bamenjo Wirsiy 02/04/1984 09/04/2015 22. Fr. Jude Berinyuy Lukong 05/09/1979 13/05/2013 23. Fr. Martin Dikwa 28/04/1980 14/04/2012 24. Fr. Gioacchino Catanzaro 01/01/1946 27/05/1973 25. Fr. Emil Nyuyki Fon 20/03/1988 04/07/2020 26. Fr. Kenneth Kinyuy 11/05/1978 1604/2009 27. Fr. Amos Bongdin 23/11/1985 09/04/2015 28. Fr. Valentine SAHNYUY 27/01/1979 24/06/1920 29. Fr. Kenneth Njong Akua 09/01/1988 01/19/2019 30. Fr. Didier Hadonou 23/05/1968 09/05/2004 31. Fr. Emile Kouma 22/05/1970 17/02/2007 32. Fr. James Nguemo KENFACK 09/11/1980 25/01/2020 33. Fr. Serge MPANGA KWANDA 07/07/1979 24/04/2019 34. Fr. Erwin HINDANG 15/10/1966 20/06/2006 35. Fr. Placid MUNTONG GWEH 14/03/1988 28/04/2019 36. Fr. Dieudonné Ngenso BOMYE 05/02/1980 10/08/2012 37. Fr. Prosper Nyuydze Kunse 07/03//1984 27/04/2019 38. Fr. Francis Njoko Domleu 02/02/1981 23/02/2013 39. Fr. Joseph Kuate 03/02/1968 27/01/2001 40. Fr. Salomon Edinguele 01/09/1987 27/04/2019 41. Fr. Nnomo Zambo Emmanuel 08/05/1975 25/04/2009 42. Fr. Armand Janvier FESSI 11/05/1958 21/07/1984 43. Fr. Jean Baptiste NSIMI B. 29/08/1973 24/04/2009 44. Fr. Sanama Sidiang Robert 18/10/1971 07/07/2007 45. Fr. Emeribe Chibuzo Marcel 16/01/1973 06/08/2011
Fr. Augistine Ojiribe
Fr. Michael Eze Ukwu
Members of the Institutes of Consecrated Life and Societies of Apostolic Life
Male Clerical and Non-Clerical Institutes of Consecrated Life and Societies of Apostolic Life
Male Institutes of Consecrated Life and Societies of Apostolic Life in the Archdiocese at the Period covered by this Report are:
Mill Hill Missionaries
The Mill Hill Missionaries, officially known as St. Joseph’s Missionary Society, was founded in 1866, in Mill Hill, North West London, England by Herbert Cardinal Vaughan. It is a Society of Apostolic life and of Pontifical Right. The Society’s fundamental charism is working in the area of Primary Evangelization. However, now it also focuses on inter-faith dialogue, justice and peace issues, Reconciliation and Mission animation. The Society started its missionary work in Cameroon in 1922 when the Apostolic Prefecture of Buea was entrusted to them by the Holy See. They started in Bonjongo, then moved up to Shisong (now Kumbo Diocese) in 1923 and then to Njinikom in the Archdiocese of Bamenda which was erected into a Parish in 1927. They have been the pioneers of the evangelization of the Ecclesiastical Province of Bamenda and at the heart of the work of evangelization in the Archdiocese of Bamenda since its creation, collaborating with the Local Ordinaries and the local clergy in the establishment of many early parishes and educational institutions.
Up to the time of this report, they were entrusted with the pastoral administration of only one Parish, namely, St. Jude’s Parish, Fundong. But since 2005, and with their increasing numbers, their pastoral commitment to the Archdiocese is also on the increase. Besides being engaged in Parish Pastoral Ministry in the Archdiocese, one of their members is part of the staff in St. Thomas’ Aquinas Major Seminary, one of them was a member of the Archdiocesan College of Consultors and the Presbyteral Council. St. Theresia Parish, Ilung has also been entrusted to the Pastoral care of the Mill Hill Missionaries. At the moment, there are ten Mill Hill Missionaries, eight Priests and two Brothers, serving in the Archdiocese of Bamenda.
They have a Formation House with an increasing number of candidates from the Archdiocese of Bamenda. In fact, the Formation House is being extended to provide accommodation for about 40 candidates. The candidates are sent to the Catholic University of Cameroon – Bamenda for their philosophical formation. Their Theological formation takes place outside the Archdiocese and outside the Country. Presently, they have twenty-nine Mill Hill Missionaries from Cameroon, twenty of whom are from the Archdiocese, serving as Missionaries in different parts of the World.
Being the pioneers of the evangelization of the Archdiocese, they have been considered as our fathers in the faith, and so, up till now, the relationship of collaboration with them in the work of evangelization has been taken for granted and based on tradition, mutual understanding and gentleman’s agreement. We are grateful to the General Superior, the Very Rev. Father Michael Corcoran, MHM, the Society Superior for Cameroon, Rev. Fr. Richard Njoroge, who, in June 2021 officially departed from Cameroon, and to all of them for their availability to continue to be at the service of mission in the Archdiocese particularly engaging in primary evangelization work and working side by side with the Diocesan clergy.
The Monks of the Order of Cistercians of the Strict Observance
Presently, the Cistercian Abbey of Our Lady of Bamenda has Twenty-five (25) members divided as follows:
Twenty (21) solemnly professed Monks. (4) of these are priests,
Four (4) temporarily professed Monks,
No Novices,
No Postulants,
They have not been able to elect an Abbot since 2013. At the moment, Brother Polycarp is acting as the superior Prior Administrator of the Abbey.
The Claretian Missionaries
Up till 2017, the Claretian Missionaries were entrusted with the running of two Parishes, namely, Christ the King’s Parish, Fuli-Kom and Our Lady of Assumption Parish, Santa. Because of the Anglophone crises that hit Kom so terribly, the Fathers in Fuli-Kom withdrew. The Claretian Missionaries are now present only in Santa.
At present, there are three (3) Claretian Missionary Priests in Our Lady of the Assumption Parish, Santa. A Contract between them and the Archdiocese has been signed according to the Code of Canon Law.
The Conceptionists or Sons of the Immaculate Conception (CFIC)
The Congregation of the Sons of the Immaculate Conception, otherwise known as the “Conceptionists” are an Institute of Consecrated Life of Pontifical Right. It was founded on 8th September 1857 by Blessed Luigi Maria Monti. It is made up of Priests and Brothers with equal rights and duties. The present Superior General is a Rev. Brother. Their charism is Charity, serving the needy youth and the sick.
They have been in the Archdiocese of Bamenda since 1989. The Parish of Our Lady Queen of Peace, Njimafor has been entrusted to their pastoral care. The priests do full time services in the pastoral work while the Brothers, as students, cooperate in the service of the Parish. They have special attention and care for needy children, sponsoring a good number of them in the school and for the medical care when they are sick. They are the Custodians of the Archdiocesan Shrine of Our Lady, Mother of the Redeemer – Redemptoris Mater – Jangma which is located in Njimafor Parish.
They have a Formation House in Njimafor and a good number of vocations from the Archdiocese of Bamenda and the Diocese of Kumbo. Some of them are already Perpetually Professed and priests serving in the missionary field of the Congregation in different continents. Presently, the community in Njimafor is made up of two Priests and three Brothers. The brothers are currently running the Medical Health facility that the Congregation opened last year, 2020.
We are grateful to them for the services which they are rendering to the People of God in the Archdiocese of Bamenda.
The Order of the Pious Schools (Piarists) or Calasanzians
Presently, the Piarists Fathers have two communities in the Archdiocese of Bamenda: St. Michael’s Parish, Futru, and the Agro-Pastoral Project at Menteh. The community in Futru has six priests and the Scholasticate 2 priests with six candidates doing the first year Philosophy and Sixteen candidates in second year Philosophy at the Catholic University of Cameroon (CATUC) – Bamenda. The community in Menteh has three priests and two Brothers, who ensure the proper running of their Agro-Pastoral school there. They also run a secondary school and a teachers training college
The Order of Friars Minor, Capuchins
The Order of Friars Minor, Capuchins have one community in Bambui with six Priests, six finally professed Brothers, four of whom are studying in St. Thomas Aquinas’ Major Seminary, Bambui. There are nine Post Novices studying in the Friary.
They are deeply involved in pastoral and social apostolates. Since the last Quinquennial Report, they have taken over the running of the Emmaus Centre which caters for the mentally disturbed homeless people. One of the Priests is in charge of the Prisons’ apostolate. Two brothers work in the vocations’ group of the Parish and two in the Archdiocesan Vocations Team. They take Masses in Bambui Parish and beyond. They were entrusted with the pastoral care of the faithful of St. Bernard’s Parish Kedjom Ketingo.
1.7 The Marist Fathers
The Marist Fathers have one community in the Archdiocese which is administering Our Lady of Fatima Parish, Bambili which was created in August 1997 and entrusted to them. They are also taking care of the Chaplaincy for the students in CCAST (Cameroon College of Arts, Science and Technology). They have established a Handicapped Centre as work proper to them.
Presently, there are two priests in their community. We have just renewed the Contract with them.
Patrick’s Missionary Society (The Kiltegans)
St. Patrick’s Missionary Society or the Kiltegans is an Irish Society of Apostolic Life. At the moment, there is only one Kiltegan Priest serving in the Archdiocese of Bamenda, the one-time, coordinator of two houses for mentally disturbed homeless people in Bamenda urban area, presently the Principal of St. Gabriel’s Technical /Commercial College, Bafmeng, which is a diocesan school.
The Xaverian Missionaries
The Pious Society of Saint Francis Xavier for the Foreign Missions or the Xaverians had one member working in the Archdiocese of Bamenda. He opened St. Paul’s Parish, Benakuma, where he served as Parish Priest for almost two decades. He got retired and took residence in the same parish, but later left due to ill health and could not return when the armed conflict in the Northwest and Southwest Regions of Cameroon escalated. Hence, the society gradually faced out of the diocese.
The Augustinian Fathers
The Order of the Augustinians Discalced (OAD) is a reformed form of the Order of St Augustine (OSA). It was born on May 1592. The Order is a clerical Institute of Consecrated Life of Pontifical Right. Their charism is: “Service of the Most High in the spirit of humility”. Their General House is in Rome, and the Superior General is Fr. Gabriele Ferlisi. They have communities in Europe, South America and Asia. They were invited to make a foundation in the Archdiocese of Bamenda in 2008. Their first community was established in St. Joseph’s Parish, Bafut where they have already started a Formation House. This is their first foundation in Africa.
After about a year of introduction to the pastoral programme of the Archdiocese, the pastoral care of St. Joseph’s Parish, Bafut has been entrusted to them. A Contract between them and the Archdiocese has been signed according to the directives of the Code of Canon Law. The community is made up of the following members: three priests, six postulants and four aspirants. The members of the community are:
Rev. Fr. Erwin Hindang Jose- Superior
The Marist Brothers of the Schools
The Marist Brothers of the Schools, before the Anglophone Crisis, had two communities in the Archdiocese, with six finally professed members and five in temporal vows. Four of them were serving in St. Joseph’s College, Mbengwi, an Archdiocesan secondary school that was entrusted to them, while seven of them served in St. Albert’s Comprehensive College, Bafut which was opened by them in 2004. When the crisis reached drastic levels with schools being shut down, the Marist Brothers had to temporarily shut down their schools as well.
We have signed a Contract with them concerning the running and the administration of St. Joseph’s College, Mbengwi.
The Brothers of St. John of God
The Hospitaller Brothers of Saint John of God have two Communities in the Archdiocese with one priest and five Brothers finally professed and one Brother in temporal vows. They run a Health Centre and pastorally assist the priests of St. Sebastian’s Parish, Batibo. They equally run a Health centre in Abangoh quarter Bamenda.
The Little Brothers of Jesus
A small community of the Little Brothers of Jesus in Bamenda is made up of three finally professed and one temporarily professed members. Besides their witness of a life of contemplation in the midst of the people, one of them is in charge of the Archdiocesan Department for Construction.
Male Institutes of Consecrated Life that have come and left the Archdiocese during the period of this report
Sons of Mary, Mother of Mercy (SMMM)
Two members of the Congregation of Sons of Mary, Mother of Mercy came to the Archdiocese in January 2021. When they arrived, they were assigned two parishes of the Archdiocese (St. Patrick’s Parish, Njinteh and All Saints Parish, Bayelle) to get familiar with the basic policies and functioning of the Archdiocese. In April 2021, they were assigned to begin two parishes in the Archdiocese: St. John Bosco’s Quasi Parish, Bawum – Bafut and Santa Mbei.
Female Institutes of Consecrated Life
There are 229 Women Religious distributed into 18 different Institutes of Consecrated Life who are living and working in the Archdiocese of Bamenda. Since the last Quinquennial Report, 7 new Institutes of Consecrated Life have made foundations in the Archdiocese of Bamenda, namely, the Capuchin Sisters, Sisters of Saint Therese of the Child Jesus, Handmaid Sisters of the Holy Child Jesus, Sisters of the Cross, Sisters of Charity of Saint Jeanne Antide Thouret, Missionary Sisters of Our Lady of Fatima and the Passionist Sisters. We shall now look at the various activities they carry out in the Archdiocese of Bamenda.
New Female Institutes of Consecrated Life which have made Foundations in the Archdiocese of Bamenda since the last Quinquennial Report
2.1. The Capuchin Sisters
The Capuchin sisters arrived in Bambili, in the Archdiocese of Bamenda on 11th October, 2004 and were officially welcomed by the Parishioners on 24th October, 2004. Their Charism is to love God, “The Supreme Good” and to serve him in the least of their brothers and sisters as apostles of grace and salvation, with a special attention to the youth and the sick, to be well devoted to the Eucharist and united in one heart. They are a true family in the Lord, living in poverty, simplicity and humility following the footsteps of St. Francis of Assisi.
Since they arrived in the Archdiocese of Bamenda, they have had a successful mission in getting candidates who follow their way of life in the Capuchin spirit to serve God and His people by being simple and little among the people of God. As of now, they have 4 finally professed Sisters, 3 temporal professed sisters and 12 postulants. They are involved in education at the Nursery and Primary levels, as well as fully engaged in pastoral activities in Our Lady of Fatima Parish, Bambili, especially assisting in distributing Holy Communion, as well as bringing Holy Communion to the sick in their homes.
At the Parish level, they are involved in Pastoral work, and they participate in different prayer and action groups, and also assist in the educational life of the Parish by taking care of the Nursery and Primary School. They teach pupils to grow mentally, spiritually and morally, to be good citizens tomorrow. In all, their missionary work in the Archdiocese of Bamenda has been successful till date.
2.2. Sisters of Saint Therese of the Child Jesus
The Congregation of the Sisters of St. Therese of the Child Jesus of Buea Diocese is an Institute of Consecrated Life of Diocesan Right. It was founded by the Rt. Rev. Jules Peeters, Bishop of Buea in 1963. They have communities in the Dioceses of Buea, Kumbo, Mamfe, Douala and in one Diocese in Spain. They carry out the following apostolates: Education, Health Care, Pastoral and Social Work in Parishes and the Prisons.
They arrived in the Archdiocese of Bamenda on the 27th September, 2007. Their Charism is love and unity, expressed in joyful simplicity. They have one Community in the Archdiocese of Bamenda with two members. Since their arrival in the Archdiocese of Bamenda, they have been involved in Health Care. They work at the Diocesan Health Centre known as St. Blaise Clinic. Their vision is to assist St. Blaise to develop and offer some specialized Medical Care to the inhabitants of the Archdiocese of Bamenda and beyond.
Notwithstanding the challenges that they face, they have excelled in their ministry to the sick and are doing everything possible to bring relief to the many patients who come there on daily basis. With the growth of this Health Centre, many people will have access to health care at a very affordable cost.
2.3. Congregation of the Handmaids of the Holy Child Jesus
The Congregation of the Handmaids of the Holy Child Jesus is an Institute of Consecrated Life of Pontifical Right, founded on 15th January 1931 by Mother Mary Charles Magdalen Walker, a Religious of the Sisters of Charity. She came to Nigeria under the invitation of Bishop Joseph Shanahan, then Prefect Apostolic of Southern Nigeria to help in the education and evangelization of women and children.
Their Charism is “All-embracing charity”. The members, following the example of the Blessed Virgin Mary, the Handmaid of the Lord, carry out the following apostolates: Education, Health Care, Pastoral Ministry and Social Work. They have communities in Nigeria, Ghana, Cameroon, Togo, Sierra Leone, Kenya, England, Italy, Germany, the United States of America and Canada. In Cameroon, they have communities in the Dioceses of Buea and Kumbo.
The Handmaids of the Holy Child Jesus arrived the Archdiocese of Bamenda in September 2010 and founded a community in St. Francis Xavier’s Parish, Bali where they have established and run a college of their own, namely, Ancilla Catholic Comprehensive College, Wosing –Bali. Their vision is to assist in the work of evangelization through education in the Archdiocese of Bamenda. Their community is made up of 4 Sisters, three finally professed and one temporarily professed.
2.4. Congregation of the Sisters of the Cross of Chavanod
The Congregation of the Sisters of the Cross of Chavanod is an Institute of Consecrated Life of Pontifical Right which was started in Chavanod, South East of France, in 1838 by Mother Claudine Echernier and Father Pierre Marie Mermier. Their charism is to participate generously in the Mystery of Jesus’ death and Resurrection in the world for the salvation of all mankind. They are concerned in making God known and loved by all. They are involved in education, health care, pastoral work and social work. They have communities in Europe, Asia, Africa, Latin America and North America. They have been in Cameroon in the Archdiocese of Yaounde since 1987.
The sisters packed out of the Diocese due to Anglophone Crises.
2.5. Missionary Sisters of our Lady of Fatima
The Congregation, initially called “Missionary Daughters of our Lady of Fatima”, simply known today as: “Sisters of Our Lady of Fatima”, was founded on 2nd October 1949, in the Sanctuary of Our Lady of Fatima at Pieve (Perugia) in Italy, by Mother Emma Pia Pignanelli. She died in 1975. It is an Institute of Consecrated Life of Diocesan Right with the Generalate in the Archdiocese of Reggio Calabria, Italy. Their Charisma is Marian-Franciscan, inspired by the message of our Lady of Fatima, centred on the daily prayers and sacrifices for the conversion of sinners in the whole world, the propagation of the rosary, through the poor, chaste and obedient lifestyle of St. Francis. Such charisma is manifested in an apostolic form through the education of children, youth, with the Samaritan care towards the needy, abandoned and orphans.
Through contact with a Diocesan Priest of Kumbo Diocese, they started getting vocations from Cameroon before they were invited by the then Archbishop of Bamenda to make a Foundation in the Archdiocese of Bamenda. They arrived Bamenda on 18th November 2009 and started a community in Immaculate Conception Parish, Ngomgham, which is made up of two Professed Sisters. Since their arrival in the Archdiocese, they are fully involved in pastoral activities of the Parish at all levels. At the diocesan level, they carry out any activity assigned to them working in close collaboration with the Bishops. They have a Formation House and eight young girls in formation. The community is made up of 7 members, two finally professed, five in temporal vows and three postulants.
We thank God for their presence, and we hope and desire that they will grow and found many more communities in the Archdiocese of Bamenda.
2.6. Congregation of the Sisters of the Passion of Our Lord Jesus Christ (Passionist Sisters)
This Congregation was created in 1918 in Poland by Mother Josepha Halacinska. It is an Institute of Consecrated Life of Pontifical Right, and follows the Rule of the Third Order of St. Francis of Assisi. It is both contemplative and active. Their charism is to glorify God through prayer and, and to work for the salvation of mankind. Their spirituality is centred on the Passion, Death and Resurrection of Our Lord Jesus Christ. Their apostolate includes education and the care of children and youth, catechetical and pastoral work with Christian movements and associations, social and charitable work, medical work, etc. They have communities in Poland, Canada, Italy, Germany and Cameroon. They have been in Cameroon since 1986 and have two communities in the Archdiocese of Bertoua.
Through the invitation of the Archbishop Emeritus of Bamenda, they arrived in the Archdiocese of Bamenda on 09 August, 2013 and founded a community in Santa Mbei, Assumption Parish, Santa. For the moment, they have three members in their community, one finally professed and two temporarily professed.
Presently, they are involved in the work of education in the Nursery and Primary School in the Parish. In future, they hope to get involved in health care.
2.7. Sisters of Divine Providence
At the invitation of the Archbishop, the Sisters of Divine Providence came to the Archdiocese of Bamenda in June 2021. They are in control of the Health Centre in Our Lady of Lourde’s Parish, Njindom.
Female Institutes of Consecrated Life and Societies of Apostolic Life which have been in the Archdiocese before the period of this Report.
2.8. Tertiary Sisters of St. Francis of Assisi
Since the last Quinquennial Report, the communities of the Tertiary Sisters of St. Francis have grown from eight to nine, the youngest being Ntasen. They have a total of 91 sisters, 60 finally professed and 31 in temporal vows who live and work in the Archdiocese of Bamenda.
New developments within the congregation comprise:
Health:
Njinikom hospital: Construction of Project Hope – Centre for HIV/AIDS patients; a new theatre, a new pharmacy; a new physiotherapy department; a new maternity; and a new surgical ward. The hospital has a new Matron, four resident doctors and 235 beds.
Bafut Health Centre; 105 beds and two resident doctors and a new Matron.
Ntasen Hospital: Construction of a new maternity.
SAJOCAH (St. Joseph’s Children and Adults Home) which serves as centre for the handicapped and rehabilitation presently has two 200 beds.
Education:
St. Maria Goretti’s Vocational/Technical College, Njinikom was upgraded to a Comprehensive High School.
Formation:
The Postulancy was moved from Shisong to Bafut.
A new building with 60 beds was constructed at La Verna Spiritual Centre to host renewal courses, meetings, retreats, and rest.
The Congregation held a Provincial Chapter in 2019, all at La Verna Spiritual Centre. For the first time in the history of the congregation, no expatriate was elected to the Provincial Council – the new Provincial Council is made up only of indigenous sisters.
Unfortunately, up till now, there has not been a proper Contract between the Archdiocese of Bamenda and the Tertiary Sisters of St. Francis concerning all the works of the apostolate they are carrying out in the Archdiocese of Bamenda, whether they have been entrusted to them or they are works proper to their Congregation. It is absolutely necessary that this is done as soon as possible according to the regulations of the Code of Canon Law.
2.9. The Missionary Sisters of the Holy Rosary
Since the last Quinquennial Report, the Missionary Sisters of the Holy Rosary have maintained three Communities in the Archdiocese of Bamenda, with a total of Sixteen Sisters. These Communities are Akum, Mankon and Ngomgham. Ngomgham is the West African Candidacy of the Congregation and presently has twenty-two candidates.
The new developments in the Congregation comprise the following:
The establishment of the Treasure Centre, a school for children with intellectual and physical impairment.
One of the Sisters is serving as the Archdiocesan Health Coordinator.
The construction of an Out-Patients Department, a Mortuary and a Theatre at the Holy Family Health Centre, Akum and the employment of two resident doctors.
The election of one of the Sisters originally from the Archdiocese of Bamenda as a Councillor in the General Council of the Congregation.
At present, we are working on a new Contract between the Archdiocese of Bamenda and the Missionary Sisters of the Holy Rosary concerning Our Lady of Lourdes College, Mankon whose running was entrusted to them right from the beginning of its establishment.
2.10. The Dominican Sisters
The Sisters of the Order of Preachers continue to make an important contribution to the work of evangelization in this Archdiocese as one of its spiritual power houses. They are very much appreciated by the faithful. This is shown by the growing number of them who are attracted to become Lay Dominicans. The Dominican Monastary in Bambui presently has Eighteen nuns, all solemnly professed, four novices and one postulant.
Since the last Quinquennial Report, it has realized one major development, namely, the completion of a Large Guest house and the installation of digital Machines for production of liturgical vestments. The installation of the Solar Panels in currently going on.
During a recent Chapter, they elected a new Prioress. There is need to continue to consolidate their monastic tradition and spirituality according to the demands of “Sponsa Verbi”.
2.11. The Sisters of the Holy Union
The Holy Union Sisters have moved from two communities in the last Quinquennial Report to four communities. The two new communities are in St. Mary’s Catholic Comprehensive High School, Ndop and St. Paul’s Comprehensive College, Nkwen, respectively. St. Mary’s Catholic Comprehensive High School is owned and run by them. St. Paul’s Comprehensive College, Nkwen belongs to the Archdiocese of Bamenda in which the Sisters serve as part of the administrative and teaching staff. One of them is Bursar and the other is on the teaching staff. In the four communities, there are twelve (12) finally professed sisters, while those in temporal vows are thirteen (13).
The new developments realized since the last Quinquennial Report include:
The completion of the convent at the new site of St. Mary’s College.
The transformation of the old site of St. Mary’s College into a Centre for spiritual activities, Conferences and Seminars.
The establishment of a Health Centre in part of the plot of the Old Site of St. Mary’s College.
The construction of a multi-purpose building in Baba I serving as a Postulancy and a spiritual centre.
2.12. The Sisters Servants of Mary
The Sisters Servants of Mary, Ministers to the Sick, have two communities: in Widikum and in Alakuma – Mankon, with a total of thirty-two (34) sisters, nineteen (20) finally professed and thirteen (14) with temporal vows. There are seven Novices in the Formation House.
Since the last Quinquennial Report, the following developments have been realized:
The upgrading of St. Maria Soledad’s Health Centre to a hospital with three doctors.
The establishment of the Juniorate in Widikum which automatically stopped the sending out of the Temporarily Professed Sisters to other Countries for their intensive Juniorate.
2.13. The Sisters of St. Ann
The Sisters of St. Ann have four Communities in Bamenda Archdiocese, including the new community which has been established to take care of the newly open Divine Mercy Centre. It is situated about two kilometres from the Formation House. This new community serves as a centre for the promotion of the Divine Mercy Devotion, counselling, retreats, pro-life and family apostolate issues, and has a chapel for Eucharistic Adoration which is open to the public during the day. It equally has a multi-purpose hall.
Some members of the congregation are responsible for the catechetical formation and the preparation of students of Government and lay private colleges in Bamenda urban area for the Sacraments of Initiation at the Archdiocesan level. They also follow up and promote the activities of the Young Christian students (YCS).
Number of finally professed Sisters: 16
Number of temporarily professed sisters: 08
2.14. The Sisters of Christ (Union Mysterium Christi)
The sisters of Christ have only one community in the Archdiocese of Bamenda with five members, Four finally professed and one temporarily professed. They are deeply involved in pastoral and social work in St. Peter’s Parish, Bambui.
2.15. The Infant Jesus Sisters
These sisters who resided at Fundong left the area because of the heightening Socio-political Crises that hit the area so much.
2.16. The Calasanzian Sisters
The Calasanzian Sisters have one community in the Archdiocese. Presently, the community is made up of three sisters, all finally professed and nine postulants. They own and run a Nursery School. In addition to their Education apostolate mentioned in the last Quinquennial Report, they have opened two institutions:
Divine Shepherdess Home Care Centre for girls that are orphans or victims of HIV/AIDS.
Centre for the Promotion of Women for both normal and mentally sick girls. A big house is being constructed to accommodate these two centres.
2.17. Franciscan Missionary Sisters of the Sacred Heart
The Franciscan Missionary Sisters of the Sacred Heart have one community in the Archdiocese of Bamenda, with one finally professed Sister, three temporarily professed sisters and ten postulants.
Since the last Quinquennial Report, they have moved into their newly constructed convent and Formation house, and have opened a Nursery School in their new site. They remain deeply involved in pastoral work in Njimafor Parish.
2.18. Little Sisters of Jesus
The small community of the Little Sisters of Jesus in Bamenda has four members striving daily to live a contemplative life centred on the Eucharist and lived in the midst of the world, sharing the Good News through a presence of friendship.
Lay Collaborators
The Focolare Movement
The Focolare Movement, also known as the Work of Mary, has two communities in the Archdiocese of Bamenda: one for the Male Branch – the Focolarini – in St. John the Baptist Parish, Foncha Street, Nkwen and the other for the Female Branch – the Focolarine – in St. Pius X’s Parish, Akum. The community of the Male Branch is made up of 3 members, while that of the Female Branch is made up of 3 members. Last year, they lost one of their leading female members from Uganda. They have quite a good number of Volunteers or Friends of the Movement, among them a number of Diocesan Priests and Religious.
They continue to organize annually the Mariapolis encounters for families and young people and to carry out the so-called programme of the New Evangelization, especially in St. Pius X’s Parish, Akum which promotes dialogue between Christianity and the African Traditional Religions. One of them was in charge of the Archdiocesan Mechanical and Technical Centre. Another runs an Optical Centre in St. Blaise Clinic, Mankon.
Auxiliaries of the Apostolate
The Auxiliaries of the Apostolate were founded by Cardinal Mercier in France. They are neither an Institute of Consecrated Life nor a Society of Apostolic Life. These are mostly lay women who want to dedicate themselves to the service of the Particular Church, living their consecration in the world. The call is addressed to an individual lay woman by her Bishop, a call which establishes her in an apostolic vocation. As a lay woman, the Auxiliary shares exactly the same conditions as those among whom she lives, personally assuming her own responsibilities and providing for her own needs like any other lay person. As a consequence of this call, it is necessary that the Auxiliary of the Apostolate surrenders her entire life to God and does not marry; neither is she allowed to have children of her own. Since it is a diocesan vocation, it is normally in the diocese that an auxiliary receives the necessary formation before the call and continues to receive throughout her whole life.
There are three members of the Auxiliaries of the Apostolate living and working in the Archdiocese of Bamenda. They work in the office of the coordination and animation of the Catholic Women Association on the archdiocesan, provincial and national levels, the Education Secretariat, the Archdiocesan Book Centre, the Archbishop’s House, Bamenda and the Archdiocesan Bakery.
Catechists
The Decree on the Church’s Missionary Activity, Ad Gentes Divinitus, n. 17 says that “the role of catechists is of the highest importance” in the work of evangelization, for the catechists are “true co-workers of the priestly order”. For them to carry out this role effectively, there is need for formation.
Consequently, during the last decade, the formation of full time and part time catechists has been our priority. This is carried out by the Maryvale Institute in Bamenda. Candidates are chosen by the various parishes who sponsor their formation in the Institute. The Archdiocese subsidizes their lodging. One of the difficulties encountered in the process of formation is that most of them do not have the basic qualification needed to do the programme. To remedy this, the members of the Maryvale Formation Team go round the parishes every year to continue updating the catechists and the entire Christian community with the Echoes and Anchoring Christ programmes. Many have found this to be very valuable.
The Chaplain for Catechists organizes Formation Seminars for parish Catechists two times a year. For this, the Catechists usually come together according to deaneries in order to ease movement and catering. There is also an Annual Retreat for all the Catechists of the Archdiocese at the Paul VI Memorial Pastoral Centre, Bamendankwe, organized by the Chaplain.
There is an Episcopal Vicar for Catechists who follows them up very closely and attends to their various needs and refers the difficult situations and cases to the Local Ordinary, and assists them in various ways so that they can carry out their ministry properly. In Decree n. J-511/12/001 on the “Policy on Catechists in the Archdiocese of Bamenda” published on Monday, 14 May, 2012, the then Archbishop of Bamenda and his Auxiliary spelt out the various categories of catechists. There is a job description for every category and, except for those who are voluntary, they are remunerated accordingly.
In the Archdiocese of Bamenda, Catechists belong to the following categories:
Category 1: Full-time Catechists with a Diploma in Catechetics from Nguti, the Maryvale Institute, or equivalent Institute.
Category 2: Full-time Catechists without a Diploma in Catechetics.
Category 3: Part-time Catechists: Those who serve part time in a Parish (main mission or outstation) or in an Institution while at the same time carrying out their own occupation.
Category 4: Volunteer Catechists: Those who offer their services free of charge as Catechists in a Main Mission/Outstation/Small Christian Community/Institution.
The statistics for catechists in the Archdiocese of Bamenda stands as follows:
Category Married Single Total
Full time: 41 5 47
Part time: 237 71 308
Voluntary Catechists: – – 57
Total number of catechists 278 76 412
Job Description of Catechists:
Full-time Catechists in the Main Mission
Ring the bell, prepare the sacristy and altar for Mass;
Prepare Readers, Choir and Altar-Servers;
Lead morning, evening prayers and other devotions;
Prepare Children and Adults for the Sacraments;
Give doctrine in non-Catholic Primary and Secondary Schools;
Do office work assigned to them by the Parish Priest such as filling registers, etc;
Visit families, the sick and the old at home or in the hospital at least once a month;
Follow up and animate Mission Groups and Small Christian Communities and RCIA Teams.
Organize and attend meetings at Parish/Outstation levels.
Full-time Catechists in the Outstation
Ring the bell, prepare the sacristy and altar for Mass;
Prepare Readers, Choir and Altar-Servers;
Lead morning, evening prayers and other devotions;
Prepare and lead Sunday Services;
Prepare Children and Adults for the Sacraments;
Give doctrine in non-Catholic Primary and Secondary Schools;
Do office work assigned to them by the Parish Priest such as filling Registers, etc;
Visit families, the sick and the old at home or in the hospital at least once a month;
Follow up and animate Mission Groups and Small Christian Communities and RCIA Teams.
Organize and attend meetings at Parish/Outstation levels.
Part-Time Catechists
Ring the bell, prepare the sacristy and altar for Mass;
Prepare Readers, Choir and Altar-Servers;
Lead morning, evening prayers and other devotions;
Prepare and lead Sunday Services in the Outstation;
Prepare Children and Adults for the Sacraments;
Visit families, the sick and the old at home or in the hospital occasionally;
Follow up and animate Mission Groups and Small Christian Communities and RCIA Teams.
Organize and attend meetings at Parish/Outstation levels.
Volunteer Catechists:
Prepare and lead Sunday Services;
Give doctrine for the Sacraments;
Render any other services agreed upon with the Parish Priest and the Christian Community.
In the 444 mission stations in the Archdiocese of Bamenda, it is thanks to the contributions of the catechists that most of these communities exist and are active. In the absence of the priest, the catechists keep the communities alive and report to the Parish Priest at the end of every month when they meet for their monthly meetings. Together with them, most Parish Priests draw their monthly programme of activities and visit their various mission stations. Through them, the various pastoral needs of the communities are known by the priest and he can decide on when to pay a pastoral visit to the area. The catechists have played, and continue to play a very essential role in the implementation of the Provincial Pastoral Plan, especially in the formation of the various Small Christian Communities, Gospel Sharing Groups and the various commissions of the Pastoral Plan.
The Archdiocese takes care of the material welfare of the Catechists in various ways. Their housing is being taken care of, especially those in category 1 and 2. As concerns their remuneration, the various parishes take their responsibility in paying them, and, in some parishes, especially in areas of Primary Evangelization, an archdiocesan subsidy is given, thanks to the subsidy we receive from Rome and to the Annual Catechists Collection made on the First Sunday of Lent in all the Parishes to assist them and contribute to the payment of their remuneration. Added to this, once a year the Christians of a particular Parish may show their appreciation of the services their Catechists are rendering to them by making a collection for them on a Sunday or Solemnity of their choice. The collection is done at Parish level, and the proceeds equally shared among all the Catechists in the Parish without distinction. The tuition fee in the Catholic Primary and/or Nursery School of the legitimate, biological children of Categories 1, 2 and 3 Catechists is paid by the Parish/Institution. On the occasion of the death of a catechist, the Archdiocese provides a coffin and a fixed amount of money to assist the family in the burial of the catechist.
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St Jude's Parish Fundong
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2021-11-15T00:00:00+00:00
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Golden Jubilee Magazine
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Issuu
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https://issuu.com/mhmcorrespondent/docs/golden_jubiliee_magazine_st_jude_s_parish_fdg_-_co
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Welcome to Issuu’s blog: home to product news, tips, resources, interviews (and more) related to content marketing and publishing.
Here you'll find an answer to your question.
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https://newswatchcameroon.com/index.php/2024/07/20/catholic-churchs-inculturation-theory-stirs-up-storm-in-nso/
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Catholic Church’s inculturation theory stirs up storm in Nso! – NewsWatch Cameroon
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2024-07-20T00:00:00
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https://newswatchcameroon.com/index.php/2024/07/20/catholic-churchs-inculturation-theory-stirs-up-storm-in-nso/
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The inculturation theory of the Roman Catholic Church is conflicting with the traditional culture of the Nso people in the Bui Division of the North West Region. In a sternly worded letter to the Bishop of Kumbo Diocese, Mgr. George Nkuo, the Nso Cultural and Development Association, (NSODA), has warned against what it describes as desecration of their culture by the Catholic Church in name of inculturation.
NSODA is an umbrella association that promotes and protects the tradition and culture of the Nso Kingdom. The association’s letter to the bishop of the Kumbo on June 4 comes after widely circulated videos showed some sacred masquerades of the Nso people displaying in churches of the diocese – what NSODA considers an erosion of their culture.
“We have not been oblivious to the efforts your Diocese has been making to the development of the Nso Kingdom, and the evangelization works that have been shaping our society,” the NOSDA letter signed by its president General, Tadze Adamu Mbiydzela reads in part. It says the people of Nso remain “indebted and sincerely grateful” to the Local Ordinary of the Kumbo Diocese for the abovementioned.
Inculturation wantonly and severely abused
However, NSODA expressed resentment that the very lofty idea of inculturation has been “wantonly and severely abused” by the Catholic Church in the Nso land under the watchful eye of the Bishop.
“The avalanche of those abuses inundated social media with shocking desecration of our culture and tradition,” NSODA states. “A few instances which have caught our attention are moot shows in the Church or Catholic premises of our highly cherished sacred masquerades like the Wanmabuh, the Yee Ngwerong, the Kikum, the Kirang Ke Ngiri etc”.
NSODA further says: “We are totally dismayed that if care is not taken to protect our cultural heritage, which is our identity, then, with the passage of time, our culture will be completely eroded in the guise of inculturation”.
The Nso body polity, NSODA said, “is built from her cultural heritage which, if not seriously protected, shall be lost, and Nso as a kingdom be eroded into an irretrievable abyss.”
The socio-cultural and development association says it behoves them to strongly denounce to the prelate what it terms “these provocative moot displays of our culture on Catholic premises and elsewhere under the guise of inculturation”.
NSODA has “respectfully” called on the bishop to “caution and counsel Catholic Christians or whoever is under your diocese to consequently refrain from those moot displays of our cultures in the name of inculturation.”
NSODA to seek court action if…
The association says they will consider court action to protect what they consider “sacred and sanctity in our culture” should those moot displays continue.
The Kumbo diocese had yet to comment on the NSODA letter at the time of this report and the Spokesperson of National Episcopal Conference of Cameroon did not respond to our request for comments.
The Diocese of Kumbo is made up of two civil administrative units, namely, Bui and Donga Mantung Divisions and is considered one of the densely populated Catholic dioceses in Cameroon.
Even in Nkambe, the headquarters of the Donga Mantung Division, it is common to see sacred masquerades display in the Catholic Church or around church premises. The visit of the Bishop is always characterized by the display of sacred masquerades with even the dreaded Nko’oh literally rubbing shoulders with the prelate.
One of the largest ethnic groups in the country, Nso is known for its rich cultural heritage. Many Cameroonians also consider the Nso land a stronghold of Christianity with the primary religion being Roman Catholicism. The land has also produced some prominent people in the church including the first ever cardinal of Cameroonian origin; the late Cardinal Christian Wiyghan Tumi, Archbishop Paul Verdzekov; the late Archbishop Emeritus of Bamenda and Bishop Immanuel Banlanjo Bushu, Emeritus Bishop of Buea.
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Justice and Peace Service Bamenda
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Download MS Word Version
Content
I. Introduction
II. Context Analysis
III. Justice and Peace Commission’s Current Work
IV. JPC Strategic Plan 2015 to 2020
V. JPC Priority Areas
VI. JPC Results
A. Development Impact
B. Program Results
C. Institutional Effectiveness
VII. Monitoring, Evaluation and Reporting
I. Introduction
The Justice and Peace Commission of the Archdiocese of Bamenda (JPC) was established in December 2002 and is part of the universal network of the Pontifical Council for Justice and Peace, including at continental level, the Justice, Peace and Good Governance Department of the Symposium of Episcopal Conferences of Africa and Madagascar, (ACERAC); the Justice and Peace Departments at regional level, the Association of Episcopal Commissions in the Central African Republic and at national level the Episcopal Conference of Cameroon. The Justice and Peace Commission of the Archdiocese of Bamenda strictly observes the mandate assigned to the Pontifical Council for Justice and Peace established by Pope Paul VI on January 6th 1967, which reads inter alia, to: promote justice and peace in the world, in the light of the Gospel and the Social Teaching of the Church; deepen the social doctrine of the Church and attempt to make it widely known and applied, both by individuals and communities; promote the development of peoples and protect human rights; foster relations with Catholic organizations and other bodies, be they Catholic or not, that are sincerely committed to the promotion of the values of justice and peace in the world.
The Archdiocese of Bamenda is the Ecclesiastical Seat of the Province of Bamenda, with the Dioceses of Mamfe, Kumbo andBuea within its jurisdiction. The Archdiocese of Bamenda comprises of 40 parishes all grouped into six deaneries for pastoral convenience. These parishes are located in 5 out of 7 divisions; Mezam, Boyo, Momo, Menchum and Ngokentunjia in the North West region of Cameroon. The Archbishop, His Grace Cornelius FONTEM ESUA is endowed with Ecclesiastical responsibility assisted by a suffragan Bishop Mgr. Agapitus NFON, appointed by the Holy See as the Auxiliary Bishop.
The Justice and Peace Commission of the Archdiocese of Bamenda works in compliance with the Provincial Pastoral Plan which presents an organic, systematic, coordinated and united vision of pastoral action geared towards fostering the growth of the Church in the Ecclesiastical Province. The Provincial Pastoral Plan has conceived 19 commissions, justice and peace inclusive for purposes of evangelization. Pastoral action is transmitted through a well-defined structure, from the Small Christian Community, to the Mission Station, Parish, Deanery and Archdiocese. In its mission of evangelization the Catholic Church reaches out to Christians as well as non-Christians and that is exactly the way the Justice and Peace Commission as a structure of new evangelization carries out its role. The Commission works for the transformation of society in which there is respect for human dignity, equality, peace and sustainable development.
According to this Provincial Pastoral Plan, the activities of the commission are directed by a technical team composed of a coordinator and office staff. This technical team with the coordinator at its head is the immediate adviser to the Archbishop on justice and peace matters. For pastoral reasons, the commission is represented in the Small Christian Communities, Missions, Parishes, and Deaneries and at Diocesan level by elected members. These elections are conducted every three years.
II. Context Analysis
Geographical Location
5. The Republic of Cameroon is located in Central Africa on the Gulf of Guinea. It is bordered to the west by the Federal Republic of Nigeria, to the east by the Republic of Chad and Central African Republic, to the south by Equatorial Guinea, Gabon and the Republic of Congo and to the north by Lake Chad. The country is divided into ten administrative regions. Yaounde, located in the Centre region is the capital of the country. Each region is headed by an appointed governor. The country is bilingual with French and English as the official languages, which makes for an official bilingual country. This bilingualism is traced from the vestiges of colonial power at the end of the First World War. The North West and South West Regions are predominantly English speaking while the other 8 regions are predominantly French. The Anglophones are in the minority, population wise. National integration is one of government policies that aims at bringing unity in diversity. This integration is yet to be attained as some Anglophones feel marginalized in terms of appointment into key government positions,and in infrastructural development etc.
6. The Justice and Peace Commission of the Archdiocese of Bamenda is operating in the North West Region. The region is located in the western highlands of Cameroon and is bordered to the south-west by the South-West Region, to the south by the West Region, to the east by Adamawa Region, and to the north and west by the Federal Republic of Nigeria. The North West region is divided into 7 administrative units known as divisions: Boyo, Ngokentunjia, Menchum, Momo, Mezam, Bui and Donga Mantung. Each of these divisions is further divided into sub-divisions headed by a Divisional Officer. (The Archdiocese covers the first 5 of the above mentioned administrative units).
Politics
7. Multiparty politics was re-introduced in the country in 1990 and saw its birth in the North West Region in Bamenda, the seat of the Archdiocese. Today, the political landscape in the country is dominated by the governing Cameroon People Democratic Movement (CPDM) that has remained in power since its creation in 1985 and the frontline opposition party, the Social Democratic Front (SDF) still very active in the country since 1990 despite frequent reprisals. The ruling CPDM is the most popular party in most regions, except in the North West, where it faces stiff competition from the Social Democratic Front. Many residents in the Anglophone regions seek greater freedom, equality of opportunity, and better governance by aligning with the opposition in demanding regional autonomy rather than national political reforms. The country has two legislative assemblies, the lower house and the upper house, (House of Parliament and the Senate) respectively. Elections in the country are governed by Law and the practical organization of election is undertaken by Elections Cameroon (ELECAM) which was established in 2006. Its members are appointed by the President of the Republic, with a cross section of them being erstwhile members of the CPDM ruling party; this puts to question the independence they are expected to portray during the exercise of their duty. Furthermore, ELECAM’s effort in organizing elections is limited because the calendar of elections remains the privy of the President of the Republic. On April 14 2013, the country held its first Senatorial elections, the first ever election by indirect suffrage in the country. This came with a lot of confusion as the population is versed with elections by direct suffrage. There are 180 parliamentarians and 100 senators. 70 of these senators are elected by indirect suffrage, while the remaining 30 are appointed by the President of the Republic. The North West region has 36 municipal councils and 20 parliamentarians; 2 of the 36 mayors and 4 parliamentarians are female.
8. At the moment, there are 291 registered political parties in the country but multiparty politics has not yet ushered in the long awaited good governance expected by the population. Generally speaking the population holds firmly on party politics but is ignorant on how to effect positive change through the principles of democracy which include separation of powers, regular, free and fair elections, respect of human rights, and rule of law, transparent and accountable systems, structures and institutions that respond to the needs of the people. Government structures are being decentralised and there is devolution of powers to the local councils. The decentralization process is facing difficulties because its legal framework is overlapping, cumbersome and contradictory, and in many aspects open to different interpretations. The main functions in the process are ill-defined and are not distinct from de-concentrated operations of the central government. Despite these challenges, the process is ongoing with the council as the lowest government structure where active participation by men, women and youth in democratic governance and sustainable development can begin. The Mayors are the elected local leaders who administer these lowest government institutions.
Justice System
9. The justice system draws from the French and English legal systems and from the customs and traditions of the people. This makes the interpretation of some laws difficult. Attempts have been made to harmonize the criminal procedure into a single code, but its implementation still leaves much to be desired. This of course impedes access to justice for all. The justice and penitentiary systems are plagued with corruption, favouritism, sectionalism, nepotism, tribalism and abuse of power. The system is complex without clear cut interpretation of offenses, procedures and processes. Many citizens especially in rural areas are unaware of their rights under the civil law and belief that they must abide by customary laws which limit women’s rights regarding inheritance, access to and use of land, probate matters etc. The complex procedures and high charges in the justice system hinder many citizens from seeking recourse to the law.
10. A system bugged with such vices leads to illegal detention, delayed and prolonged trials resulting in overcrowded prisons. The International Centre for Prison Studies estimates that Cameroon has the second highest occupancy rate in the world after Barbados with approximately half awaiting trial.The population that can’t access justice reverts to revenge and mob justice. Justice is often denied for the poor while the rich or those backed by the rich and powerful are most often set free. There is high crime wave and the implication for women and girls of such a failing system is degrading as they are usually exploited and abused by officials.
Socio-Cultural
11. The population of the country is estimated at 22.25million inhabitants (World Bank country Information 2013) while that of the North West Region is estimated at about four million inhabitants, with 75% residing in the territory of the Archdiocese of Bamenda. Bamenda, the capital of the North West region is 366km (227 mi) northwest of Yaounde the political capital. The region is poorly served with social amenities such as potable water, electricity, health facilities and means of communication. Relatively, the capital city has better social amenities than the other divisional headquarters, thus promoting rural exodus into this primate city with a population of about 902.000 people. The female population is ranking up to 53% and 47% for the men, 2/3 of the total population sums up the total of youths and children with more than half of the total found in the rural area. Life expectancy is 51 years.
12. This population is fragmented into tribes comprising of the native population and a significant number of immigrants from the other regions and neighboring Nigeria. The native population is made up of a variety of tribes e.g. the Bali, Chomba, Nkwen, Mankon, Kom, Nso, Aghem, Mbumetc each under the traditional leadership of aFon who wields a lot of authority among the subjects of his clan. He guards and guides the cultural and traditional interpretation of customs that influence women’s access to productive resources and inheritance. The region is very rich in traditional practices which sometimes infringe on the rights of the people especially women. These traditional rulers are very powerful and their rule is crucial to conflict management and conflict transformation. Boundaries between tribes are not well defined and this often lead to inter-village and inter-tribal conflicts, because some Fons manifest the ambition for territorial expansion. Such conflicts are rampant in the Archdiocese and the region ranks first in land-related conflicts in the country.
13. Fons are auxiliaries of the civil administration and have been classified into first class, second class and third class chiefs. The duly recognized Fonsby state decreesreceive remuneration from the state according to their level of classification. This classification is historical and today backed by political influence. Some of these Fons have been appointed as Senators, members of the Upper House of Parliament by the President of the Republic. This is seen by some people as a divide and rule policy by the state. TheFons are polygamists; some have more than 50 wives, and numerous children. They find difficulties coping with this large family size.
14. Generally speaking, family size, wealth and gender disparity in the Archdiocese take a toll on children and put them at risk of not attending school or dropping out of school and being further disadvantaged in life opportunities. Most often, girl children hardly complete elementary education due to teenage pregnancy, early, forced and arranged marriageswhich make them vulnerable to all forms of exploitation, child trafficking and prostitution. Moreover, living in rural areas doubles the risk of not attending school.
15. Traditionally, women don’t own property as they themselves are considered as property and the effect of exorbitant bride-price in some traditions is a contributory factor to gender-based violence. Domestic violence, sexual violence and rape do exist but are hardly spoken about for these are still either considered as taboo topics or the victims silently bear the impact for fear of the social stigma associated with these crimes. Widowhood rites in some areas are degrading, while child labour is rampant.
16. This region serves as the source of national and international human trafficking where the children who sit under the weight of the socio-economic and cultural abuses are exposed to potential traffickers who lure them to succumb to fake promises as they and their parents possess a vague idea of the negative implications of the new found trade.
17. The country is a secular state and Christians in the Archdiocese are more than 80% of the population with Catholicism taking the lead. Besides the Christian religion, there is also the practice of Traditional Religion and Islam whose faithful co-exist peacefully. Of recent, there is an influx and proliferation of sects and Pentecostal churches from neighboring Nigeria into the region.
18. The North West region is living under impending threat posed by the Boko Haram, a Muslim fundamentalist group in neighboring Nigeria causing havoc to human beings; Christians and Muslims alike and property. Their cross border activities in the northern part of Cameroon threaten the relative peace and peaceful co-existence between religious faithful in the North West region, which shares extensive boarders with the Republic of Cameroon in general and the North West Region in particular. Government’s effort in protecting the boarders hardly extends to the North West Region, which remains vulnerable to any eventual attack by this insurgent group. There is a strong belief in witchcraft and superstition which instills fear and promotes division and hatred among people in the Archdiocese. This belief is one of the root causes of disputes, division and revenge among families. This highlights the importance of the role of JPC in primary
Economy
19. The landscape of the North West region is predominantly grassland with some pockets of forest along river valleys, as well as other manmade forests. There are nosecondary industries; however a few light industries exists e.g. bakery and soap making. The rate of unemployment as elsewhere in the country is high. The national rate of unemployment is 30% and 75.8% of the working population is under employed.
20. Young people and women are mostly found in the informal sector involving themselves in petty trading activities and various crafts. The youth are also engaged in commercial motor bike and taxi business. Without this informal sector the level of social crisis would have reached an unbearable level.
21. The main employer in this region is the government. The second largest employer are the religious denominations put together which employ thousands of teachers, doctors, nurses, health workers and unskilled labor. Despite the minimum wage ratethat rose from 28, 621 to 36,270FCFA/month, workersare often subjected to negotiate with employers for lower salaries, in part due to the high rate of unemployment in the region. Salaries lower than the minimum wage are prevalent in the teaching, medical fields and unskilled labor.
22. The new era of ICT, banking and micro finance and the 4 telecommunication companies in the region namely MTN, Orange, Camtel and Nexttel have created many jobs in the tertiary industry especially for the youths who mostly operate call boxes and cyber cafes.
23. The rural population is engaged in arable and livestock farming mostly on subsistence basis. 82% of these arable subsistence farmers are women who use crude tools with minimum farm inputs. The crops produced are tubers, cereals, vegetables and fruits mainly for subsistence and the surplus if any is sold. These seasonal crops are most often wasted during harvest due to lack of preservation facilities. The farmers also face a lot of problems in transporting these perishable farm produce to the market due to the high cost of transportation and very bad farm to market roads especially in the rainy season.
24. Poor farming methods have depleted soil fertility and the increasing population is making fertile farmland scarce. Threatened land, threatened livelihoods. The farmers are forced to encroach into areas traditionally reserved for grazing. Formerly, pastoral farmers occupied the hill slopes and depended on natural pasture. Nowadays, climate variability has forced pastoralists to move away from traditional grazing land in search of ever-shrinking grazing land and water resources. In two divisions of the Archdiocese, pastoralists and arable farmers struggle to maintain their traditional livelihoods in the face of growing pressures on land. This fuels unending land disputes and conflicts between them with prolonged court cases and a lot of corruption involved. These conflicts sometimes turn deadly.
25. Apart from the above land disputes and the already mentioned inter-tribal and inter-village disputes there are also numerous land conflicts in the Archdiocese due to disputed land ownership, succession and inheritance especially in large families and polygamous homes. Traditionally, women are excluded from inheriting land as they are considered as property. The process of obtaining a land certificate is complicated, prolonged, corrupt and expensive due to greed. Most land disputes are handled by the Kwifon sacred society made up of men and the administrative land consultative board which is highly corrupt. In both settings, women are excluded from the land dispute settlement process. The Kwifon society runs the affairs of the village and its decisions exclude the ideas, expectations and needs of women.
26. The Justice and Peace Commission works for the transformation of society in which there is respect for human dignity, equality, peace and sustainable development. The commission is the voice of the voiceless and accompanies the down trodden to demand for the respect of their rights. It works to effect meaningful change in oppressive and discriminatory practices in the socio-economic, cultural, legal and political institutions so that men, women and children should live in dignity.This Commission identified and had been addressing the following issues of concern in the Archdiocese: human rights, democratic governance, corruption, conflict transformation, gender and peace building and poverty reduction. It has been addressing these issues since 2002 through a rights based approach to effect positive change in the lives of the people.
27. On 12/12/2002, 12 years ago, the Justice and Peace Commission of the Archdiocese of Bamenda was established with a team of 12 volunteers including theclergy, religious and committed lay faithful. From this humble beginning, members of the Commission worked systematically to build their capacities and to sensitize and convince the Christian community of the Archdiocese on the importance and urgency of engaging in matters of justice and peace. In line with the principle of subsidiarity, the Commission established Commissions in the parishesfrom which some members areelected to ensure a proper and effective outreach of evangelization efforts. Over the years it has made its influence felt within the Archdiocese, the ecclesiastical province, national territory and at international levels in the area of human rights promotion and conflict management. It began a functional office in June 2003 with 1 permanent staff and today it operates a well-equipped office with a staff of 10 including volunteers.
28. Some Achievements
Amidst fierce resistance from within, the Justice and Peace Commission has been able to push across respect for the rights of Church employees in order to improve on their working conditions. Most workers have well elaborated andduly signed contracts of employmentand are registered with the Social Insurance Fund. These employers and employees now bringlabourcases to the JPC for arbitration rather than to the civil courts which they believe are so slow and corrupt.
The Commission is admired for the role it plays in conflict management and peace building within the region. The long lasting land disputes between BaliNyonga and Bawockthatled to the destruction of property and a near annihilation of one of the parties, a similar inter-tribal conflict in Mbessa and Oku also on land dispute which had dragged on for ages without solution, despite the intervention of the civil administration in both cases,the Justice and Peace Commission succeeded in bringing the warring communities to the negotiating table using innovative methods of alternative dispute resolution by establishing Women Peace Committeesand empowering them to build peace in their communities, andby working with children and youthsin a Peace Education Program in schools and communities. Furthermore it has established an operational alternative dispute resolution unit in Mbessa.
The Justice and Peace Commission has championed the fight against trafficking in persons otherwise known as modern day slavery. It has created community-based protection systems, commonly known as vigilance committees in source and destination areas to sensitize, track and report on the crime. More than 900 trafficked children and women have been identified,402rescued and 300 rehabilitated 20 of themwomen. This effort earned the coordinator the prestigious internationalrecognition as the 2013Trafficking in Persons Hero Award.
The Commission isadmired by many for its efforts inpromoting and facilitatingaccess to justice for vulnerable members of the community as well as mediating in disputes and complaints submitted to its office.At the moment, the access to justice team is composed of the coordinator, a volunteer, 2 Barristers and 4 Magistrates; 2 in the Court of First Instance and 2 in the High Court. The magistrates help at the level of the courts in programming matters for hearing and investigation in order to preempt unreasonable delays and adjournments, and the Barristers carryon with legal advice for all who seek the assistance of the office and casework especially for the poor and destitute with no kinship and this is done on pro bono and part-time basis. Each Barrister offers two hours a week of his time to handle these complaints. This team has facilitated the hearing and judgments of many cases; the release of inmates awaiting trial on minor chargesfor longer than the required period. From January 2014 till date, the team has handled over 300registered cases and complaints. Their work entails among those already mentioned; sensitizing villagers on land issues in particular, and mediating in conflicts. The bulk of its day-to-day work lies on resolving matrimonial issues, labour matters, sexual violence complaints, probate matters and family disputes using alternative dispute resolution approaches. The magistrates assisted JPC in the conviction of the first and lone trafficking offender in Cameroon in the year 2010.
One of the strengths of the commission that is also an achievement is the fact that Justice and Peace Commissions exist and function in some parishes with elected dedicated Catholic Christians that promote justice and peace issues.Most of these elected members are experts and professionals in varied fields and have high reputation in their communities. Thebudding skills of these volunteers can be harnessed and improved through trainings and seminars on the role and method of work of justice and peace so that they can defend injustices in their communities.
The goals the commission pursues and its achievements have generated interest and partnership; from a single funding partner in 2003, the organization has expanded its partnership base to more than 10. This has exposed the Archdiocese greatly to the global agenda in the promotion and protection of human rights, conflict management and peace building.
Last but not the least of its achievements is that, this strategic plan is a comprehensive,results-focused and an added-value to the work of the commission.
29. Though the commission has achieved much, a lot still lies ahead of it; the goals it pursuestouch pertinent injustices in the lives of thecitizens and its innovative approaches are unlocking the socio-economic, political and judicial constraints that limit the respect of human rights and fan conflicts in this part of the country. It is common knowledge that efforts aimed at transformingoppressive mind-frames, attitudes, cultures, structures and institutionsrequire persistence, conviction and commitment over a long period of time and this is just what the Justice and Peace Commission seeks to do in the next 5 years.
IV. Justice and Peace Commission Strategic Plan 2015 to 2020
30. The Justice and Peace Commission Strategic Framework for 2015-2020:
Elaboratesthe results to be delivered during this period. It is grounded on the notion that theJustice and Peace Commission (JPC) promotes social justice, equality, respect for human dignity, conflict transformation and sustainable peace and development;
That the work of the JPC aims at transforming oppressive systems, structures and institutions, mind frames and attitudes and contribute in the evangelizing role of the church;
That the JPC is a reliable and alternativeinstitution which facilitates conflict transformation using alternative dispute resolution approaches resulting in more stable communities that can undertake sustainable development;
The strategy incorporates the voice of women and youth to advance participatory democratic governance and constructive peace building in communities while working with traditional and local authorities to advance women’s rights in these processes;
It recognizes that the JPC is the voice of the voiceless and a trustworthy and integral organization of the Catholic Church with a reliable strategy to facilitate access to justice and overcome social exclusion and discrimination against vulnerable members of the community;
That the JPC work at the grassroots in particular will help to build a democratic culture within communities and church groups that can be transmitted to government structures;
The framework promotes the right of the child by articulating a shift in gender roles where men should offer more support to their wives and become role models in child upbringing;
This strategic plan has envisioned the JPC vision, mission, values and strategic goals that will be pursued in the next 5 years and how to achieve them;
The strategy envisages the training of the Justice and Peace members at parish level, paralegals and facilitators who will engage in project implementation, dispute resolution, deliver sensitization seminars and workshops in the communities and follow-up and report on results;
The plan is accompanied by an Integrated Results and Resources Matrix which translates the intent of the Strategic Framework into results;
The strategic plan further aims to engage partners including judiciary and penitentiary institutions, local councils, religious, traditional (Fons) and civil authorities, Archdiocesan agencies, men, women, young peopleand children, church groups as well as community members for an effective implementation;
31. This Strategic Plan is the fruit of the reflection of 20 participants including elected members of Justice and Peace from the Parish, Deanery and Archdiocesan levels, clergy and religious and the staff and volunteers of the office. An external consultant was engaged to facilitate the 5Day Workshop.
Vision
32. The Justice and Peace Commission believes in a transformed society whose systems and structures as well as the attitudes and behaviour of the people are respecting and promoting human dignity, equality, sustainable peace and development.
Mission
33. The Justice and Peace Commission is dedicated to working for justice, building peace, and promoting sustainable development in the light of the Gospel and the Social Teaching of the Church.
JPC Values
Justice
Equal Opportunity
Transparency
Honesty
Sustainability
Confidentiality
Results-Focused
Accountability
Method of Work
34. One of the several roles assigned to the Justice and Peace Commission by the Provincial Pastoral Plan, the modus operandi for evangelization in the Ecclesiastical Province of Bamenda is to ensure that “agents of evangelization are properly educated on possible Christian response to unjust socio-economic and political situations that challenge the society”. One of the methods prescribed is to organize training sessions, seminars, symposia, colloquia, debates etc on justice and peace issues. The justice and peace commission uses the See, Judge, Act and Review method of work to transform discriminatory attitudes, oppressive mindsets and unjust institutions and structures. This transformation can occur individually or collectively.
SEE: During the justice and peace meeting, members of the group help one another to explore the details of a chosen unjust event, fact or situation to gain a greater understanding and to assess the causes and consequences of what has happened.
JUDGE: The group discusses the rights and wrongs of the relevant situationusing the following standards: the law, the values in the prevailing tradition of the localityand a reflection on the Social Teaching of the Church or a Gospel text that relates to the topic, to bring out the implication of this unjust situation identified in the “See” part.
ACT: The group discusses possible ways of responding to the situation described in the “See” part. Actions can be carried out by individuals within the group or by the group as a whole.
REVIEW: More often it’s the process we go through on the way to action that’s important. It is always essential to review our actions to see if it was successful and what we learned from working together.
V. Justice and Peace Commission Priority Areas
35. In this Archdiocese, human dignity is being trampled upon with impunity and the down trodden have failed several times to effect any meaningful change in the oppressive structures and institutions that hold them hostage. Widespread corruption and ignorance has stifled the respect of the rights of people who now turn their focus to the Justice and Peace Commission which is the voice of the voiceless for a fair redress to their situation.
36. There are numerousinjustices and violations in the Archdiocese that the Commission could tackle but through an honest and rigorous self-appraisal of its strengths, capacities and resources, the Commission has identified 3 priority areas and two cross cutting issues which it will effectively and efficiently addressin the next five years.
1. Democratic Governance and Inclusive, Participatory Decision-Making at all levels:
37. This entails equality in decision-making between men and women in households, through church groups that function using democratic principles, to children engaging authorities on child right issues and holding them accountable, and male and female citizens participating equally in decision making processes and holding state institutions like the land consultative boards and local councils accountable to the needs of the citizens.
2. Constructive Conflict Management and Dispute Resolution
38. Conflicts will be prevented from escalating through early warning and early response as well as an engagement in the different activities in conflict resolution processes. These processes include alternative dispute settlement in households, in small Christian communities and between villages, and also through the ‘community peace building model’ in which all social groups and traditional leaders, youth, women and menare included in the peace building processes. The different groups strongly collaborate in peacebuilding within their communities, and with the Peace Committees of the neighboring communities and villages to minimize violence and foster peace within the households, communities, villages, and, between villages. This will reduce corruption that is so evident in the current approaches practiced by civil and traditional authorities and will contribute to building cohesive and stable communities with less outbreaks of violence.
3. Supporting the most vulnerable groups to enjoy their rights
39. The Commission seeks to further reduce human trafficking and to support the victims; supporting inmates in their struggle for justice and reintegration; facilitating access to justice and speeding up processes in the justice system and empowering state institutions to protect the rights of vulnerable persons; promoting the right to work and decent work, promoting women’s rights to freedom from violence and fostering the economic empowerment of grassroots women groups.
40. Cross-cutting issue are reducing corruption and promoting human rights.
JPC Strategies
41. Through its partners, JPC will leverage and mobilize its expertise and knowledge, of both the elected members, paralegals, facilitators and the technical staff through capacity building and empowerment modalities, to deliver sustainable results and to effect transformational change in communities.
The Commission will employ the following strategies to attain the desired results.
Training/workshops,
Education and sensitization,
Research on topical issues,
Advice and legal support,
Advocacy,
Creation and follow up of community committees to do effective implementation, monitoring and reporting on results,
Offering mediation and conciliation in resolving conflicts in communities and families.
VI. Justice and Peace Commission Results
42. JPC Results contain two Interrelated Components:
There are program results which elaborate JPC’s contribution to the respect of human rights and sustainable peace and development in the Archdiocese.
Institutional effectiveness results have outlined the institutional processes, organizational resources and systems which will enhance JPC’s accountability for results.
43. This framework is developed in accordance with Results-Based Management (RBM) principles. The Commission will be directly accountable for delivering on outputs of the program results; delivering on organizational effectiveness and efficiency and monitoring, evaluation and reporting on achievements and challenges.
A. Development Impact
44. Whenmen,women, youthand children in the communities are empowered and accompanied to engage in peace building processes, to actively participate in local governance and solve pertinent unjust issues around them, they individually and collectively contribute in delivering results on sustainable peace and development.
B. ProgrammeResults
Improved governance in local government institutions and communities through the active participation of men, women and children in the decision making processes at all levels.
Violence is prevented through early responses to and the constructive management of conflicts.
The most vulnerable groups, including survivors of human trafficking are empowered and their rights are better protected.
JPC is a more effective and efficient organization, with improved systems and processes, well managed resources and engaged personnel.
C. Institutional Effectiveness
45. The Commission aims at delivering quality results through motivated and engaged personnel including staff, elected JPC members, seminar facilitators, volunteers and paralegals. This will ensure a more effective organizational structure with requisite personnel capacities. The full engagement of personnel is essential in developing implementation plans, data collection and accurate analysis to ensure ownership of projects and commitment to deliver high quality results.
46. Moreover, emphasis will be placed on enhancing capacities at parish level and paralegal outreach in order to place justice and peace members closer to the beneficiaries. Improved internal systems and processes will enable JPC to more efficiently manage its work, as well as capture, evaluate and report accurately on results. Therefore, JPC will review its internal processes to ensure that more efficient and effective systems are in place. This will include review of the organigramme, communication plan, JPC code of conduct, gender and related policies and procedures and continuous development to ensure that the organization meets high standards. A culture of results-based management (RBM), reporting, knowledge management and resource mobilization should be institutionalized and strengthened.
VII. Monitoring, Reporting and Evaluation
47. JPC will improve and strengthen its Results-Based Management (RBM) culture, systems and processes. Implementation of JPC’s Strategic Framework will be monitored in terms of progress made towards achieving results, as measured through outcomes and outputs within the Integrated Results and Resources Matrix. JPC has also developed a performance measurement framework for monitoring and reporting activities related to the implementation of this framework. Research from external sources and trends will be conducted to establish baseline data for key results to which the commission plans to contribute. Systematic reporting on results and performance will be provided through JPC’s annual reports and reports to donors.
48. There will be a mid-cycle review of this framework – at the end of 2018.
– To assess implementation, and make necessary adjustments. This will also be an opportunity to ensure continuous alignment with archdiocesan priorities. JPC will enhance existing mechanisms and establish new ones, for collecting data to strengthen its internal accountability systems. JPC recently conducted a comprehensive mid-term evaluation of its full programme of work, following in that line, JPC will systematically assess and validate all of its results and the effectiveness of its substantive activities in the Strategic Framework through thematic, mid-term and final evaluations. Strengthening JPC’s evaluation capacity will be important during this framework period. To maximize transparency and accountability, evaluation reports and management responses shall continue to be publicly available in JPC website.
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https://beadsofmemory.com/the-diocese-of-kumbo-gears-up-for-centenary-celebrations/
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The Diocese of Kumbo gears up for centenary celebrations
|
https://fakoamerica.typepad.com/.a/6a00d83451ce8669e2017d3d0955e5970c-800wi
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https://fakoamerica.typepad.com/.a/6a00d83451ce8669e2017d3d0955e5970c-800wi
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[
"Martin Jumbam",
"www.facebook.com",
"martin.jumbam"
] |
2021-06-03T02:34:38+00:00
|
On December 11, 2011, Monsignor George Nkuo, Bishop of the Diocese of Kumbo, celebrated a Pontifical High Mass at the Sacred Heart Parish of Shisong to kick off a year of celebration of the centenary of the evangelization of the Diocese of Kumbo. Saint Theresa Cathedral, Kumbo Diocese A hundred years ago, on December 12, 1912, the first Pallotine priests celebrated Holy Mass at the Mbivtinmbang compound in Kumbo, the first such Mass anywhere on Nso land. With that Mass, they planted the seed of the Catholic faith on rich soil that has since, like the proverbial mustard seed, grown and blossomed into a huge tree that has borne many fruits in terms of the number of Christians and of vocations. In fact, the Diocese of Kumbo gave the Catholic Church in English-speaking Cameroon its first indigenous priest, Father Aloysius Wankuy, who has since gone to his eternal reward. It has also given Cameroon its first Cardinal Priest of the Church of Rome, His Eminence Christian Cardinal Tumi, the Emeritus Archbishop of the Metropolitan See of Douala. It also counts among its sons in the episcopate, the erudite Archbishop Paul Verdzekov, the Emeritus Archbishop of Bamenda, who is today in […]
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en
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Beads of Memory
|
https://beadsofmemory.com/the-diocese-of-kumbo-gears-up-for-centenary-celebrations/
|
On December 11, 2011, Monsignor George Nkuo, Bishop of the Diocese of Kumbo, celebrated a Pontifical High Mass at the Sacred Heart Parish of Shisong to kick off a year of celebration of the centenary of the evangelization of the Diocese of Kumbo.
A hundred years ago, on December 12, 1912, the first Pallotine priests celebrated Holy Mass at the Mbivtinmbang compound in Kumbo, the first such Mass anywhere on Nso land. With that Mass, they planted the seed of the Catholic faith on rich soil that has since, like the proverbial mustard seed, grown and blossomed into a huge tree that has borne many fruits in terms of the number of Christians and of vocations.
In fact, the Diocese of Kumbo gave the Catholic Church in English-speaking Cameroon its first indigenous priest, Father Aloysius Wankuy, who has since gone to his eternal reward. It has also given Cameroon its first Cardinal Priest of the Church of Rome, His Eminence Christian Cardinal Tumi, the Emeritus Archbishop of the Metropolitan See of Douala. It also counts among its sons in the episcopate, the erudite Archbishop Paul Verdzekov, the Emeritus Archbishop of Bamenda, who is today in heaven, His Lordship Immanuel Bushu, the present occupant of the See of Buea, and His Lordship Bishop Agapitus Nfon, the Auxiliary Bishop of Bamenda. Mention should also be made of hundreds of diocesan priests and numerous men and women religious and members of the consecrated life, whose umbilical cords are buried within the jurisdiction of the Diocese of Kumbo.
So, how is the Diocese of Kumbo preparing for this great event – one hundred years of evangelization? That was the question Monsignor Roland Berngeh, the Vicar General of that diocese, was in Douala recently to answer. At the head of a delegation of five, comprising Father Daniel Ache, the Coordinator of Diocesan Social Welfare, Mr. John Kuvinyoh, the Chairman of the Diocesan Council of the Laity, and Mrs. Celine Chin, the Chairlady of the Diocesan Pastoral Council, Monsignor Roland Berngeh enumerated activities so far carried out. Prominent among these are pilgrimages to specific sites, that included the Mbivtinmbang compound, where the first Mass was celebrated a hundred years ago, and Boyong in Ndu in Donga/Mantung Division, a quiet, elevated site with a spectacular scenery, which is being earmarked as the future location for a pilgrimage shrine for the Diocese. These pilgrimages are being undertaken in turns by various groups of the diocese, including priests, religious men and women, catechists and the laity.
This was the essence of the information the listeners of Radio Veritas, the radio of the Catholic Archdiocese of Douala, heard from Monsignor Berngeh and his team. They also had face-to-face contacts with some sons and daughters of Kumbo Diocese at the American Language Center of Douala, who were urged to do all in their power to help ensure the success of this celebration.
Particularly significant will be the final Pontifical High Mass that will crown and close the celebration. It is scheduled for the hilltop campus of Saint Augustine’s College on January 25, 2013. Such a successful end, the Vicar General stressed, will only be possible through the assistance, in cash or kind, of all sons and daughters of the Diocese of Kumbo and their friends. Appeal letters, bearing the signature of the Local Ordinary, Monsignor George Nkuo, were distributed to potential benefactors.
It should be recalled, for the records, that the Diocese of Kumbo was earlier under the Diocese of Buea before being absorbed by the Diocese and later the Archdiocese of Bamenda. It was erected into a full-fledged diocese in 1982 with Monsignor Cornelius Fontem Esau, the current occupant of the Metropolitan See of Bamenda, as its pioneer bishop. Since September 8, 2006, His Lordship Bishop George Nkuo has been shepherding God’s flock as the Bishop. The Diocese of Kumbo covers the government-administered divisions of Bui and Donga/Mantung. From every indication the Bishop’s appeal for support for this event will certainly not fall on deaf ears.
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| 73 |
https://cardinals.fiu.edu/bios1988.htm
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en
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The Cardinals of the Holy Roman Church
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[
"Salvador Miranda"
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1998-08-27T00:00:00
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favicon.ico
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(73) 12. REVOLLO BRAVO, Mario
(1919-1995)
Birth. June 19, 1919, Genoa, Italy, where his father was Colombian consul in that city. He was the third of the six children of Enrique Revollo del Castillo and Soledad Bravo Arbélaez.
Education. Studied at the Minor Seminary of Bogotá (bachillerato; at the Major Seminary of Bogotá, from 1936 to 1938 (philosophy); then, he went to Rome to study; while in Rome, he resided in the Pontifical Collegio Pio Latinoamericano; studied at the Pontifical Gregorian University, from 1939 to 1943 (theology); and at the Pontifical Biblical Institute, where he obtained a licenciate in Sacred Scriptures.
Priesthood. Ordained, October 31, 1943, Gesú church, Rome, by Luigi Traglia, titular archbishop of Cesarea di Palestina, vice-gerent of Rome. Incardinated in the archdiocese of Bogotá. Further studies, Rome, 1943-1948. In Bogotá, chaplain to Catholic schools, 1948-1967; faculty member of the Major Seminary, 1948-1960 and 1963-1964; pastoral ministry, 1967-1970; archdiocesan secretary of Education and Catechesis, 1965; pastoral ministry and archbishop's representative to the regional council of SENA, 1970-1973; director of the journal El Catolicismo, 1949-1966; press director for the 39th International Eucharistic Congress and papal visit to Bogotá, August 1968.
Episcopate. Elected titular bishop of Tinisa di Numidia and appointed auxiliary of Bogotá, November 13, 1973. Consecrated, December 2, 1973, Bogotá, by Cardinal Aníbal Muñoz Duque, archbishop of Bogotá, assisted by Alfredo Rubio Díaz, archbishop of Nueva Pamplona, and by Pablo Correa León, bishop emeritus of Cúcuta. His episcopal motto was Vis pacis. Vicar general for pastoral ministry, 1973-1978. Attended the Third Ordinary Assembly of the Synod of Bishops, Vatican City, September 27 to October 26, 1974. Promoted to the metropolitan see of Nueva Pamplona, February 28, 1978. President of the Episcopal Conference of Colombia, 1978-1984. Attended the Third General Conference of the Latin American Episcopate, Puebla, México, January 27 to February 13, 1979; the Fifth Ordinary Assembly of the Synod of Bishops, Vatican City, September 26 to October 25, 1980; the Sixth Ordinary Assembly of the Synod of Bishops, Vatican City, September 29 to October 28, 1983. Transferred to the metropolitan see of Bogotá, June 25, 1984.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of S. Bartolomeo all'Isola, June 28, 1988. Attended the Fourth General Conference of the Latin American Episcopate, Santo Domingo, Dominican Republic, October 12 to 28, 1992. Resigned the pastoral government of the archdiocese of Bogotá, December 27, 1994.
Death. November 3, 1995, died after a long battle with cancer, in Bogotá. Buried in the metropolitan cathedral of Bogotá (1).
Webgraphy. Photograph and biographical entry, in Spanish, archdiocese of Bogotá; Archbishops of Bogotá, in Spanish, archdiocese of Bogotá; photograph and arms, Araldica Vaticana.
(1) This is the text of the inscription on his valut, kindly provided by Mr. Eman Bonnici, from Malta:
CARDENAL
MARIO REVOLLO BRAVO
✩ 15 VI 1919 † 3 XI 1995
(74) 13. CLANCY, Edward Bede
(1923-2014)
Birth. December 13, 1923, Lithgow, diocese of Bathurst, Australia. Son of John Bede Clancy, a school teacher, and Ellen Lucy Edwards. He had three sisters, Kathleen (deceased), Mary and Iris; and a brother, Brother Ken, a member of the Missionaries of the Sacred Heart (+ April 6, 2018, at 92). His mother died when he was young and he was brought up by his headmaster father, who imbued young Edward (Ted) with the disciplined spirit of the times.
Education. Studied at Holy Camp Public School, Grenfell; St. Monica's Primary School; and Good Samaritan School, Richmond; and Marist Brothers' College, Parramatta; then at St. Columba's College, Springwood; at St. Patrick's College, Manly; at the Pontifical International Athenaeum Angelicum, where he obtained a licentiate in theology in 1955; at the Pontifical Biblical Institute, Rome, where he earned a licentiate in Sacred Scriptures in 1955; at the Pontifical Urbanian University, Rome, where he obtained a doctorate in theology in 1965.
Priesthood. Ordained, July 23, 1949, at St. Mary's metropolitan cathedral, Sydney, by Cardinal Norman Thomas Gilroy, archbishop of Sydney. Father Edward Idris Cassidy, future cardinal, was ordained in the same ceremony. Pastoral ministry in the archdiocese of Sydney as curate in Belmore, 1949-1952. Further studies, Rome, 1952-1955; while in Rome, he resided at Collegio San Pietro. Pastoral ministry in Sydney, 1955-1958, as assistant priest of Elizabeth Bay, and later Liverpool; faculty member, St. Columban College Seminary 1958-1961; he was also dean of discipline. Further studies in Rome, 1961-1963. Chaplain of the University of Sydney and professor of theology of St. Patrick's College, Manly, 1963-1973.
Episcopate. Elected titular bishop of Ard Carna, and auxiliary of Sydney, October 25, 1973. Consecrated, January 19, 1974, Sydney, by Cardinal James Darcy Freeman, archbishop of Sydney, assisted by Cardinal James Robert Knox, archbishop of Melbourne, and by Thomas Vincent Cahill, archbishop of Canberra. His episcopal motto was Fides mundum vincit. He was entrusted with the pastoral care of the western part of the city, Blacktown, devoting himself with particular care to the construction of new churches and parochial schools. Promoted to the metropolitan see of Canberra and Goulburn, November 24, 1978. Transferred to the metropolitan see of Sydney, February 12, 1983. Member of the Order of Australia (OAM) in January 1984. President of the Australian Episcopal Conference, 1986-2000. In 1986, at his suggestion, the dioceses of Parramatta and Broken Bay were formed (by splitting the archdiocese of Sydney) so that parishioners had more access to their bishop. Attended the Seventh Ordinary Assembly of the Synod of Bishops, Vatican City, October 1 to 30, 1987; member of its general secretariat, 1987-1990. During his episcopate, he established the Australian Catholic University and was its founding chancellor; oversaw the renovation St. Mary's cathedral and the completion of the two spires in architect William Wardell's original 1860's plans for the basilica; and St. Patrick's College of Manly saw the transition to the new Seminary of the Good Shepherd in Homebush.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of S. Maria in Vallicella, June 28, 1988. Member of the Congregation for Bishops, and of the Pontifical Councils for Social Communications and for the Pastoral of Health Care Workers. Attended Eighth Ordinary Assembly of the Synod of Bishops, Vatican City, September 30 to October 28, 1990; member of its general secretariat, 1990-1994. Member of the Council of Cardinals for the Study of the Organizational and Economic Problems of the Holy See, October 1988 through November 6, 1995. In 1992 he was made a Companion in the Order of Australia (AC) for service to religion, learning and the disadvantaged in the community. Attended the Ninth Ordinary Assembly of the Synod of Bishops, Vatican City, October 2 to 29, 1994; president delegate; member of the general secretariat, 1994-1998. Attended the Special Assembly for Oceania of Synod of Bishops, Vatican City, November 22 to December 12, 1998. He was scolded by the Vatican for setting up a heroin injecting room in Kings Cross, run by the Sisters of Charity at St Vincent's Hospital in 1999. Special papal envoy to the Marian Congress on the Holy Trinity, Manila, Philippines, January 27 to 29, 2000. He completed St. Mary's Cathedral by having its spires built and erected in 2000. Special papal envoy to the Ninth World Day of the Sick, Sydney, February 11, 2001. Resigned the pastoral government of the archdiocese, March 26, 2001. Lost the right to participate in the conclave when turned 80 years old, December 13, 2003. His support, especially in Rome, resulted in the eventual canonization of Australia's first saint, Mary MacKillop; she was beatified by Pope John Paul II in the cathedral of Sydney on January 19, 1995; and later, canonized on October 17, 2010 by Pope Benedict XVI. The latter visited him during the journey undertaken in Australia in July 2008 on the occasion of World Youth Day.
Death. August 3, 2014, peacefully, early in the morning, at the Mount Saint Joseph's Hostel and Nursing Home of the Little Sisters of the Poor at Randwick, where he had been receiving care for the past eight years. A priest friend was by his bedside when he died. He was survived by two sisters, Iris and Mary, and his brother, Brother Ken Clancy, a member of the Missionaries of the Sacred Heart. Upon learning the news of the death of Cardinal Clancy, Pope Francis prayed for the eternal repose of his soul and sent a telegram of condolence to Peter Andrew Comensoli, titular bishop of Tigisi di Numidia, apostolic administrator of Sydney (1). There was a funeral mass at St. Mary's metropolitan cathedral, Sydney, on Saturday August 9, 2014, presided by the apostolic nuncio to Australia and concelebrated by Cardinal Edward Idris Cassidy, president emeritus of the Pontifical Council for the Promotion of Christian Unity and former classmate of Cardinal Clancy; sixteen bishops, among them the apostolic administrator of Sydney, Peter Andrew Comensoli, titular bishop of Tigisi in Numidia; and the auxiliary bishop of Sydney, Terence John Gerard Brady, titular bishop of Talattula; as well as dozens of priests. He was buried in the crypt of the cathedral following the funeral Mass. In 2002, in recognition of his contribution to the foundation of the Strathfield Campus, the Australian Catholic University built and named The Edward Clancy Building. It now houses the School of Exercise Science, School of Educational Leadership, the Centre for Leadership Studies and the Bachelor of Teaching/Bachelor Arts program.
Webgraphy. Photograph, arms and biography, in English, archdiocese of Sydney; photograph and biography, in Italian, Sala Stampa della Santa Sede; photograph and biography, in English, Holy See Press Office; his arms, Araldica Vaticana; A faithful son of the church: former Sydney Archbishop Edward Clancy dies by Kerry Myers, The Sydney Morning Herald, August 3, 2014 - 3:36PM; Archbishop Edward Clancy on his way to Paradise by Stephanie Wood, The Sydney Morning Herald, August 3, 2014 - 7:06PM.
(1) This is the text of the telegram, taken from the Bulletin of the Holy See Press Office:
To Monsignor Peter Comensoli
Apostolic Administrator
Archdiocese of Sydney
I WAS SADDENED TO LEARN OF THE DEATH OF CARDINAL EDWARD BEDE CLANCY, ARCHBISHOP EMERITUS OF SYDNEY, AND I OFFER MY HEARTFELT CONDOLENCES, TOGETHER WITH THE ASSURANCE OF MY PRAYERS, TO YOU AND TO ALL THE FAITHFUL OF THE ARCHDIOCESE. I JOIN YOU IN COMMENDING THE LATE CARDINAL'S SOUL TO GOD THE FATHER OF MERCIES, WITH GRATITUDE FOR HIS YEARS OF EPISCOPAL MINISTRY AND HIS WISE PASTORAL LEADERSHIP OF THE ARCHDIOCESE OF SYDNEY, AS SEEN IN HIS CONCERN FOR THE NEEDS OF THE POOR, HIS SUPPORT FOR CATHOLIC EDUCATION AND HIS BROAD ECUMENICAL AND CIVIC VISION. TO ALL PRESENT AT THE MASS OF CHRISTIAN BURIAL AND TO ALL WHO MOURN CARDINAL CLANCY IN THE HOPE OF THE RESURRECTION, I CORDIALLY IMPART MY APOSTOLIC BLESSING AS A PLEDGE OF STRENGTH AND CONSOLATION IN THE LORD.
FRANCISCUS PP.
Analogous telegram was sent by Cardinal Pietro Parolin, secretary of State.
This is the text of the inscription on his vault, kindly provided by Mr. Eman Bonnici, from Malta:
EDWARD BEDE CARDINAL CLANCY
SEVENTH ARCHBISHOP OF SYDNEY
BORN IN LITHGOW 13th DECEMBER 1923
ORDAINED PRIEST SYDNEY 3rd AUGUST 1949
COMPANION OF THE ORDER OF AUSTRALIA 1992
RETIRED MARCH 26th 2001
DIED 23rd JULY 2014
(75) 14. NEVES, O.P., Lucas Moreira
(1925-2002)
Birth. September 16, 1925, São João del Rey, Brazil. The eldest of ten children of Victor Neves, a shoemaker, and Margarita Moreira, a school teacher. His father's ancestors descend from African slaves, who came from Benin. He was a first cousin of Tancredo Neves, prime minister of Brazil, who although elected president, never took office due to ill health.
Education. Studied at the Minor Seminary of Mariana; then, joined the Order of Preachers; made his solemn profession on March 7, 1945; studied at the convent Santo Alberto Magno, São Paulo, (philosophy, 1945-1947) and at the Saint-Maximin Theological School, Var, Fréjus-Toulon, France (theology, 1947-1951).
Priesthood. Ordained, July 9, 1950, Saint-Maximin, Var. Further studies, 1950-1952. In Brazil, vice-master of novices and students, 1952-1953; sub-prior of the Dominican convent of Rio de Janeiro; ecclesiastical assistant of the Catholic University Youth, São Paulo, 1952-1953; director of the journal Mensageiro do Santo Rosario, Rio de Janeiro, 1954-1962; ecclesiastical assistant of the Catholic University Youth, Rio de Janeiro, 1954-1959; spiritual counselor of the Christian Family Movement; its national vice-assistant, 1959-1965; spiritual counselor to intellectuals and artists, especially theater, in Rio de Janeiro and São Paulo, 1962-1967; official in the Conference of Catholic Bishops of Brazil, 1966-1967.
Episcopate. Elected titular bishop of Feradi maggiore and appointed auxiliary of São Paulo, June 9, 1967. Consecrated, August 26, 1967, São João del Rei, by Cardinal Agnelo Rossi, archbishop of São Paulo, assisted by Delfim Ribeiro Guedes, bishop of São João del Rei, and by Alain Marie Hubert Antoine Jean Roland du Noday, O.P., bishop of Porto Nacional. Attended the Second General Conference of the Latin American Episcopate, Medellín, Colombia, August 24 to September 6, 1968. President of the Brazilian Cáritas, 1971-1974. Vice-president of the Council for the Laity, March 7, 1974; December 10, 1976. Attended the III General Conference of the Latin American Episcopate, Puebla, México, January 27 to February 13, 1979. Secretary of the S.C. for Bishops and promoted to the rank of archbishop, October 15, 1979. Secretary of the Sacred College of Cardinals, November 15, 1979. He received a doctorate honoris causa in theology from the University of St. Thomas Aquinas of Rome in 1986; and another one from Providence College, Rhode Island, United States of America. He was decorated as commendatore of the Ordem de Rio Branco (1986); Grão Cruz da Ordem do Mérito Militar (1988); Honorary Citizen of São Salvador da Bahia (1988); Mérito da Aeronáutica (1991); and Mérito da Marinha (1994).Transferred to the titular see of Vescovio, January 3, 1987. Transferred to the metropolitan see of São Salvador da Bahia, July 9, 1987. A prolific author of newspaper columns, theater criticism and books, efforts that earned him membership in the Brazilian Academy of Letters and the Roman Academy of St. Thomas Aquinas.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of Ss. Bonifacio ed Alessio, June 28, 1988. Attended the VIII Ordinary Assembly of the Synod of Bishops, Vatican City, September 30 to October 28, 1990; relator general; member of its general secretariat, 1990-1994. Attended the IV General Conference of the Latin American Episcopate, Santo Domingo, Dominican Republic, October 12 to 28, 1992. Attended the Special Assembly of the Synod of Bishops for Africa, Vatican City, April 10 to May 8, 1994. Special papal envoy to the National Eucharistic Congress, Santiago del Estero, Argentina, August 31 to September 4, 1994. President of the Episcopal Conference of Brazil, 1995-1998. Attended the Special Assembly for America of the Synod of Bishops, Vatican City, November 16 to December 12, 1997. Prefect of the Congregation for Bishops ad iuris normam and president of the Pontifical Commission for Latin America ad iuris normam, June 25, 1998; he was first Latin American to occupy the presidency of this commission. Bishop of the title of the suburbicarian see of Sabina-Poggio Mirteto, retaining in commendam the title of Ss. Bonifacio ed Alessio, June 25, 1998. Resigned the pastoral government of the archdiocese, June 25, 1998. Attended the Special Assembly for Oceania of the Synod of Bishops, Vatican City, November 22 to December 12, 1998; the II Special Assembly for Europe of the Synod of Bishops, Vatican City, October 1 to 23, 1999. Resigned the prefecture and the presidency, September 16, 2000.
Death. Sunday September 8, 2002, at 5 p.m., of diabetes related complications, assisted by one of his sisters, at the Pius XI Clinic in Rome, where he spent his last week, undergoing daily dialysis due to acute kidney deficiency. After learning the news of the death of the cardinal, Pope John Paul II sent his sister, Mrs. Judith Moreira Neves, a telegram of of condolence (1). The funeral Mass took place at the patriarchal Vatican basilica, on Wednesday, September 11. Although in attendance, Pope John Paul II did not celebrate the Mass himself due to ill health, but delivered the homily. The Mass was presided by Cardinal Joseph Ratzinger, vice-dean of the College of Cardinals, and concelebrated by the cardinals. Buried in the metropolitan cathedral basilica of São Salvador da Bahia, as he had requested shortly before his death (2). The Memorial Dom Lucas Moreira Neves, established in São João del Rei, Minas Gerais, in 2003, houses a museum.
Webgraphy. Biography, in English, Encyclopaedia Britannica; photograph and biography, in Italian, Sala Stampa della Santa Sede; photograph and biography, in English, Holy See Press Office; photograph and arms, Araldica Vaticana.
(1) This is the text of the telegram, taken from the Holy See Press Office:
PROFUNDAMENTE CONSTERNADO PELA PASSAGEM SUA EMINÊNCIA CARDEAL LUCAS MOREIRA NEVES, DESEJO MANIFESTAR MINHAS SINCERAS CONDOLÊNCIAS A VOSSA SENHORIA E DEMAIS MEMBROS FAMILIA ENLUTADA. PEÇO A DEUS TODOPODEROSO QUE RECOMPENSE ABUNDANTEMENTE ESTE FIEL SERVIDOR DA IGREJA NO BRASIL E DESTA SÉ APOSTOLICA, EM DIVERSOS DICASTÉRIOS DA CÚRIA ROMANA. AO INVOCAR DO ALTÍSSIMO A PAZ E O CONFORTO ESPIRITUAL EM SUFRÁGIO DA SUA ALMA, APROVEITO A OPORTUNIDADE PARA RENOVAR MEUS PÊSAMES AO OUTORGAR, EM SINAL DA MINHA, BENEVOLÊNCIA, UMA PROPICIADORA BÊNÇÃO APOSTÓLICA EXTENSIVA FAMILIARES E AMIGOS CARDEAL NEVES IOANNES PAULUS II (2) This is the text of the inscription on his vault, kindly provided by Mr. Eman Bonnici, from Malta:
DOM FREI
LUCAS CARDEAL MOREIRA NEVES, OP.
ARCEBISPO DE SÃO SALVADOR DA BAHIA
PRIMAZ DO BRASIL
1987 - 1998
SÃO JOAO DEI REY MG - 16.09.1925
+ ROMA. 08.09.2002
"PASSOU SUA EXISTENCIA NA BUSCA DO
ROSTO SERENO E RADIOSO DO SEU SENHOR
AGORA O ENCONTROU"
(76) 15. HICKEY, James Aloysius
(1920-2004)
Birth. October 11, 1920, Midland, diocese of Saginaw, Michigan, United States of America. Son of James Peter Hickey, a dentist who taught his son about charity by example, treating patients who could not pay for their dental care during the Depression, and Agnes Ryan. He had an elder sister, Marie, who predeceased him.
Education. Studied at the Sacred Heart Seminary College, Detroit; at the Catholic University of America, Washington; at the Pontifical Lateran University, where he earned a doctorate in canon law; and at the Pontifical Angelicum University, Rome, where he obtained a doctorate in theology.
Priesthood. Ordained, June 15, 1946, Saginaw, by William Francis Murphy, bishop of Saginaw. Pastoral ministry in the diocese of Saginaw, 1946-1947. Further studies, Rome, 1947-1951. In Saginaw, pastoral ministry; secretary to the bishop, 1957-1966; founder and rector of St. Paul Seminary. Attended the Second Vatican Council, 1962-1965; as expert and assistant to Bishop Stephen Stanislaus Woznicki of Saginaw. Domestic prelate of His Holiness, October 31, 1963.
Episcopate. Elected titular bishop of Taraqua and appointed auxiliary of Saginaw, February 18, 1967. Consecrated, April 14, 1967, cathedral of St. Mary, Saginaw, by John Francis Dearden, archbishop of Detroit, assisted by Stephen Stanislaus Woznicki, bishop of Saginaw, and by Stephen Aloysius Leven, titular bishop of Bure, auxiliary of San Antonio. His episcopal motto was Veritatem in caritate. Rector of the North American College, Rome, March 1969. Transferred to the see of Cleveland, May 31, 1974. Promoted to the metropolitan see of Washington, June 17, 1980.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of S. Maria Madre del Redentore a Tor Bella Monaca, June 28, 1988. Attended the Eighth Ordinary Assembly of the Synod of Bishops, Vatican City, September 30 to October 28, 1990; member of the general secretariat, 1990-1994. Attended the Ninth Ordinary Assembly of the Synod of Bishops, Vatican City, October 2 to 29, 1994. Special papal envoy to the ceremonies for the 150th anniversary of the erection of the diocese of Cleveland, U.S.A., August 17, 1997. Attended the Special Assembly for America of the Synod of Bishops, Vatican City, November 16 to December 12, 1997. Lost the right to participate in the conclave when turned eighty years of age, October 11, 2000. Resigned the pastoral government of the archdiocese, November 21, 2000.
Death. October 24, 2004, at 6:15 a.m., in his sleep while suffering from pneumonia, at the Jeanne Jugan Home of the Little Sisters of the Poor, Washington, D.C. After learning the news of the death of the cardinal, Pope John Paul II sent Cardinal Theodore Edgar McCarrick, archbishop of Washington, a telegram of condolence (1). The funeral took place in the basilica of the National Shrine of the Immaculate Conception (2); Cardinal William Wakefield Baum, penitentiary major emeritus and former archbishop of Washington, represented the pope; the main celebrant was Cardinal McCarrick. The late cardinal was buried in St. Francis Chapel of the metropolitan cathedral, the burial chamber for the archbishops of the archdiocese of Washington (3). Cardinals Patrick O'Boyle and William Wakefield Baum are also buried in that chamber.
Bibliography. Bransonm, Charles N. Ordinations of U.S. Catholic bishops, 1790-1989. A chronological list. Washington : National Conference of Catholic Bishops ; United States Catholic Conference, 1990, p. 151; Code, Bernard. American Bishops 1964-1970. St. Louis : Wexford Press, 1970, p. 9 MacGregor, Morris. "Hickey, James Aloysius." New Catholic encyclopedia : jubilee volume, the Wojtyła years. Detroit, MI : Gale Group in association with the Catholic University of America, 2001, p. 309-310.
Webgraphy. Photograph and biography, in English, archdiocese of Washington; photograph and biography, in Italian, Sala Stampa della Santa Sede; photograph and biography, in English, Holy See Press Office; his arms, archdiocese of Washington; his arms, Araldica Vaticana.
(1) This is the text of the telegram, taken from the Press Office of the Holy See:
To My Venerable Brother
Cardinal Theodore McCarrick
Archbishop of Washington
DEEPLY SADDENED BY THE DEATH OF CARDINAL JAMES ALOYSIUS HICKEY, I OFFER HEARTFELT CONDOLENCES TO YOU AND TO ALL THE CLERGY, RELIGIOUS AND LAITY OF THE ARCHDIOCESE OF WASHINGTON. RECALLING WITH GRATITUDE CARDINAL HICKEY’S UNFAILING COMMITMENT TO THE SPREAD OF THE GOSPEL, THE TEACHING OF THE FAITH AND THE FORMATION OF FUTURE PRIESTS, I JOIN YOU IN PRAYING THAT GOD OUR MERCIFUL FATHER WILL GRANT HIM THE REWARD OF HIS LABORS AND WELCOME HIS NOBLE SOUL INTO THE JOY AND PEACE OF HIS ETERNAL KINGDOM. TO ALL ASSEMBLED FOR THE SOLEMN MASS OF CHRISTIAN BURIAL I CORDIALLY IMPART MY APOSTOLIC BLESSING AS A PLEDGE OF CONSOLATION AND STRENGTH IN THE LORD. IOANNES PAULUS PP. II (2) He was dressed in a white miter and the same white vestments he wore when he was consecrated bishop in 1967. As he had requested, his hands were entwined with a rosary that had been owned by his mother and he wore a ring given him by Pope John Paul II. Under his hands was a prayer card from his 1946 priestly ordination with a quote from Saint Paul: “God forbid that I should glory, save in the cross of Our Lord Jesus Christ”.
(3) This is the simple inscription in his vault, kindly provided by Mr. Eman Bonnici, from Malta:
JAMES CARDINAL HICKEY
1920 - 2004
ARCHBISHOP OF WASHINGTON
1980 - 2000
(77) 16. SZOKA, Edmund Casimir
(1927-2014)
Birth. September 14, 1927, Grand Rapids, Michigan, United States of America. Son of Casimir Szoka, from Belarus, and Mary Wolgat, from Poland. They divorced when Edmund was about three years old. He was raised in the Muskegon area.
Education. Studied at Saint Paul's Seminary, Grand Rapids; at Saint John's Interdiocesan Seminary, Plymouth (bachelor of arts); at the Sacred Heart Seminary, Detroit (theology); and at the Pontifical Urbanian University, Rome (licentiate in canon law). Besides his native English, he spoke fluent Polish.
Priesthood. Ordained, June 5, 1954, St. Peter cathedral, Marquette, by Thomas Lawrence Noa, bishop of Marquette. Pastoral ministry in the diocese of Saginaw and secretary to its bishops, 1954-1962. Chaplain at the Sawyer Air Force base, 1956. Further studies, Rome, 1957-1959. In Saginaw, official of the diocesan ecclesiastical tribunal, 1960-1971; assistant to the chancellor secretary, 1962-1969; pastoral ministry, 1962-1971. Accompanied Bishop Thomas Lawrence Noa to the first session of the Second Vatican Council, 1962. Prelate of honor of His Holiness, November 14, 1963. Vicar for religious and vicar general of Marquette, 1968-1971; chancellor, 1971.
Episcopate. Elected bishop of Gaylord, June 11, 1971. Consecrated, July 20, 1971, Our Lady of Mount Carmel cathedral, Gaylord, by Cardinal John Francis Dearden, archbishop of Detroit, assisted by Charles Alexander Salatka, bishop of Marquette, and by Joseph Crescent McKinney, titular bishop of Lentini, auxiliary of Grand Rapids. His episcopal motto was To live in faith. Promoted to the metropolitan see of Detroit, March 21, 1981. Attended the Sixth Ordinary Assembly of the Synod of Bishops, Vatican City, September 29 to October 28, 1983.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of Ss. Andrea e Gregorio al Monte Celio, June 28, 1988. Member of the Council of Cardinals for the Study of the Organizational and Economic Problems of Holy See, 1989. President of the Prefecture for the Economic Affairs of the Holy See, January 22, 1990 to October 15, 1997. Resigned the pastoral government of the archdiocese of Detroit, April 28, 1990. Attended the Eighth Ordinary Assembly of the Synod of Bishops, Vatican City, September 30 to October 28, 1990. Special papal envoy to the National Catechetical Congress, Manila, Philippines, December 5 to 8, 1990. Attended the Special Assembly of the Synod of Bishops for Europe, Vatican City, November 28 to December 14, 1991. Special papal envoy to the Holy See's Day, International Exposition, Taejon, South Korea, September 19, 1993. Attended the Special Assembly of the Synod of Bishops for Africa, Vatican City, April 10 to May 8, 1994; the Ninth Ordinary Assembly of the Synod of Bishops, Vatican City, October 2 to 29, 1994. Special papal envoy to the celebration of the 400th anniversary of the martyrdom of 26 Japanese saints, Nagasaki, Japan, February 5, 1997. President of the Pontifical Commission for the State of Vatican City, October 14, 1997. Special papal envoy to the ceremonies of the reconsecration of the cathedral of Minsk, Belarus, October 21, 1997. Attended the Special Assembly for America of the Synod of Bishops, Vatican City, November 16 to December 12, 1997; the Special Assembly for Asia of the Synod of Bishops, Vatican City, April 29 to May 13, 1998; the Special Assembly for Oceania of the Synod of Bishops, Vatican City, November 22 to December 12, 1998. Special papal envoy to the concluding celebrations for the 450th anniversary of the first evangelization of Japan, in Kagoshima, October 11, 1999. Special papal envoy to the millennial celebrations of archdiocese of Wrocław, Poland, June 24, 2000. President of the Governatorato for the State of Vatican City, February 22, 2001. Papal delegate to the inauguration of the "Pope John Paul II Cultural Center" in Washington, District of Columbia, United States of America, March 21-22, 2001. Attended the Tenth Ordinary Assembly of the Synod of Bishops, Vatican City, September 30 to October 27, 2001. Participated in the conclave of April 18 to 19, 2005, which elected Pope Benedict XVI. Reappointed president of the Pontifical Commission for the State of Vatican City, April 21, 2005. Attended the Eleventh General Ordinary Assembly of the Synod of Bishops, Vatican City, October 2 to 23, 2005; by papal appointment. On June 22, 2006, the pope accepted, according to canon 354 of the Code of Canon Law, his resignation as president of the Pontifical Commission for the State of Vatican City and president of the Governatorato of the same state, asking him to remain in the posts until September 15, 2006, with all inherent faculties of those offices. Lost the right to participate in the conclave when turned eighty years old on September 14, 2007. He resided in Northville, Michigan, in retirement. He suffered from congestive heart failure in his last years.
Death. Wednesday night August 20, 2014, of natural causes, in Providence Park Hospital in Novi, Michigan; he received the last rites from Archbishop Allen Vigneron of Detroit. Upon learning the news of the death of Cardinal Szoka, Pope Francis prayed for the eternal repose of his soul and sent Archbishop Allen H. Vigneron of Detroit a telegram of condolence (1). Funeral services and visitation took place at the cathedral of the Most Blessed Sacrament in Detroit. Visitation took place Sunday and Monday between 2:00 p.m and 9:00 p.m. as well as Tuesday morning between 9:00 a.m. and 11:00 a.m. His funeral Mass was celebrated on Tuesday at 11 a.m., and presided by Archbishop Vigneron. Burial took place at the Holy Sepulchre Cemetery in Southfield, Michigan (2).
Bibliography. Carson, Thomas. "Szoka, Edmund Casimir." New Catholic encyclopedia : jubilee volume, the Wojtyła years. Detroit, MI : Gale Group in association with the Catholic University of America, 2001, p. 417-418.
Webgraphy. Photograph and biography, in Italian, Sala Stampa della Santa Sede; photograph and biography, in English, Holy See Press Office; his arms Araldica Vaticana.
(1) This is the text of the telegram, taken from the Press Office of the Holy See:
To The Most Reverend
Allen H. Vigneron
Archbishop of Detroit
Having learned with sadness of the death of Cardinal Edmund Casimir Szoka, archbishop emeritus of Detroit, I offer heartfelt condolences to you and to the clergy, religious and lay faithful of the Archdiocese. Recalling with gratitude the late Cardinal's tireless episcopal ministry in Gaylord and Detroit, and his years of service to the Apostolic See and the Vatican City State. I willingly join you in commending the soul of this generous servant of Christ and the Church to the merciful love of God our heavenly Father. To all who mourn Cardinal Szoka in the hope of the resurrection I cordially, impart my Apostolic Blessing Has a pledge of Consolation and peace in the Lord.
FRANCISCUS PP.
(2) This is the text of the inscription on his tomb, kindly provided by Mr. Eman Bonnici, from Malta:
HIS EMINENCE
EDMUND CARDINAL SZOKA
ARCHBISHOP OF DETROIT, 1981 - 1990
DIED 8-20-2014
(78) 17. PASKAI, O.F.M., László
(1927-2015)
Birth. May 8, 1927, Szeged, Hungary. Son of Ádám Paskai and Mária Ördög. They were Jews who had converted to the Roman Catholic faith before the arrival of their son and who later died during the Holocaust.
Education. Joined the Order of Friars Minor (Franciscans) and chose the name Pacifik upon entering the order. Studied at Franciscan houses of formation; at the Franciscan theologate, Gyongyos; at the Central Seminary, Budapest; and at the Academy of Budapest, where he obtained a doctorate in theology.
Priesthood. Ordained, March 3, 1951. Pastoral ministry in the diocese of Nagyvarad, 1951-1952. Further studies, Budapest, 1952. In Szeged, episcopal master of ceremonies, 1952-1955; faculty member and librarian of its seminary, 1955-1962. Prefect of the Interdiocesan Seminary, faculty member and spiritual director, 1962-1965. Faculty member and spiritual director, Central Seminary, Budapest, 1965-1973; rector, 1973-1978.
Episcopate. Elected titular bishop of Bavagaliana and appointed apostolic administrator of Veszprém, March 2, 1978. Consecrated, April 5, 1978, parish church of Szent Marguerite, Veszprém, by Cardinal László Lekai, archbishop of Esztergom, assisted by László Kadar, archbishop of Eger, and by Imre Kisberk, bishop of Székesfehérvár. His episcopal motto was In Virtute Spiritus. Transferred to the see of Veszprém, March 31, 1979. Promoted to coadjutor archbishop of Kalocsa, April 5, 1982. Attended the Sixth Ordinary Assembly of the Synod of Bishops, Vatican City, September 29 to October 29, 1983. President of the Episcopal Conference of Hungary, 1986-1989. Transferred to the metropolitan and primatial see of Esztergom, March 3, 1987. Attended the Seventh Ordinary Assembly of the Synod of Bishops, Vatican City, October 1 to 30, 1987.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of S. Teresa al Corso d'Italia, June 28, 1988. Became archbishop of Esztergom-Budapest when the name of the see was changed, May 31, 1993. Attended the Ninth Ordinary Assembly of the Synod of Bishops, Vatican City, October 2 to 29, 1994; the Second Special Assembly for Europe of the Synod of Bishops, Vatican City, October 1 to 23, 1999; the Tenth Ordinary Assembly of the Synod of Bishops, Vatican City, September 30 to October 27, 2001. On December 7, 2002, the pope accepted his resignation from the pastoral government of the archdiocese presented in conformity to canon 401 § 1 of the Code of Canon Law. Participated in the conclave of April 18 to 19, 2005, which elected Pope Benedict XVI. In 2005, he became the Spiritual Protector of the Military and Hospitaller Order of St. Lazarus of Jerusalem (Paris/Orléans Obedience). Lost the right to participate in the conclave when turned eighty years of age on May 8, 2007. On October 23, 2008, he was elected honorary citizen of Esztergom. On July 17, 2011, he celebrated a requiem mass for Otto von Habsburg, Hungary's last Crown Prince and pretender to the throne, in St. Stephen's Basilica in Budapest. After he retired, he lived in Esztergom-Szentgyörgymezo, near St. Adalbert basilica.
Death. August 17, 2015, in the morning, from a cancer recently diagnosed, in Esztergom. Upon learning the news of the death, Pope Francis prayed for the eternal repose of his soul and sent Cardinal Péter Erdö, archbishop of Budapest-Esztergom, a telegram of condolence (1). The funeral took place on Saturday August 22, 2015 at 10:30 a.m. in the metropolitan cathedral basilica of Esztergom. Previously, at 10 a.m., presided Cardinal Erdö, who also delivered the homily. Concelebrating were Cardinal Stanisław Dziwisz, archbishop of Kraków, Poland; Cardinal Josip Bozanić, archbishop of Zagreb, Croatia; Ivan aško, titular bishop of Rotaria, auxiliary of Zagreb; Alberto Bottari de Castello, titular archbishop of Oderazom, apostolic nuncio to Hungary; twenty one bishops and about three hundred priests. Present were Prime Minister Viktor Orbán; Deputy Prime Minister Zsolt Semjen, representatives of the public, social and cultural life; members of the diplomatic corps; and representatives of sister churches. The faithful filled the cathedral basilica to capacity. Previously, at 10 a.m., a Rosary was said before the coffin of the late cardinal. Burial took place in the crypt of the metropolitan cathedral basilica (2).
Bibliography. Chapeau, O.S.B., André and Charles N. Bransom. "Franciscan bishops." Franciscan Studies, XLVIII (1988), 317; Beke, Margit. "Paskai III. László. 1987. március 3. - 2002. december 7." in Esztergomi érsekek 1001-2003. Budapest : Szent Istvan Tarsulat, 2003, p. 405-408; In virtute spiritus : a Szent István Akadémia emlékkönyve Paskai László bíboros tiszteletére. Edited by Stirling János. Budapest : Szent István Társulat, 2003; Paskai, Antal. Menekülésünk története 1944-1945 [The Story of our Escape 1944-1945], Budapeszt: Kármelita Rendház, 2009; Tusor, Péter. Purpura Pannonica : az esztergomi "bíborosi szék" kialakulásának elozminyei a 17. században = Purpura Pannonica : the "Cardinalitial See" of Strigonium and its Antecedens in the 17th Century. Budapest : Róma : Research Institute of Church History at Péter Pázmány Catholic University, 2005. (Collectanea Vaticana Hungariae, Classis I, vol. 3), pp. 210 and 330.
Webgraphy. Phoograph and biography, in Italian, Sala Stampa della Santa Sede; photograph and biography, in English, Holy See Press Office; photograph and biography, in English, Wikipedia; photograph, arms and biography, in Polish, Wikipedia; his arms, Araldica Vaticana.
(1) This is the text of the telegram of condolence, taken from the Press Office of the Holy See:
His Eminence Péter Cardinal Erdö
Archbishop of Esztergom-Budapest
I was saddened to learn the news of the death of His Eminence Cardinal László Paskai, OFM. I offer prayerful condolences to you, the clergy, men and women religious and lay faithful of the Archdiocese of Esztergom-Budapest, and I thank Almighty God for his many years of service to the Church in Hungary. In commending his soul to the merciful love of the Father and uniting myself spiritually to all assembled for the solemn funeral rites, I impart my Apostolic Blessing as a pledge of consolation and peace in the Lord.
Francis PP. Analogous telegram was sent by Cardinal Pietro Parolin, secretary of State.
(2) This is the text of the inscription on his vault, kindly provided by Mr. Eman Bonnici, from Malta:
†
PASKAI LÂSZLŎ OFM.
BÎBOROS, PRÎMÂS,
ESZTERGOM-BUDAPESTI ÉRSEK
1927 - 2015
“IN VIRTUTE SPIRITUS”
(79) 18. TUMI, Christian Wiyghan
(1930-2021)
Birth. Wednesday October 15, 1930, in Way'ngoylum, a quarter in Kikaikilaki, diocese of Kumbo, Bui Division, North West Region, Cameroun (1). He is the fourth of seven children, five girls and two boys, of Thomas Tumi and Catherine La'ka, who was about 117 years old when she died; two boys died before the birth of Christian; the youngest child was a girl named Celine. He was baptized one week after his birth. His middle name, Wiyghan, means "he is on a journey and will be here just for a moment", reflecting pessimism given the early death of his two older brothers; it proved to be unfounded. His first name is also listed as Christian Wiyghansaï Shaaghan; and his last name as Ntoumi. He received first communion in 1939.
Education. Initial studies at the Catholic school in Kikaikelaki; when the family went to Nigeria, he continued his primary studies at the school in Jos, where he obtained the First School Leaving Certificate; he decided to become a teacher, his first love, he started studying at the College of Mary Immaculate Kafanchan, Jos, Plateau Province, Nigeria, where he graduated three years later with a teacher's Grade III Certificate; while attending the college, a friend of his, Stephen Sunjo, a student at Saint Theresa Minor Seminary of Ibadan, inspired him with the idea of entering the priesthood; after a period of discernment, he entered the Saint Theresa Minor Seminary, Okeare, Ibadan, Nigeria in 1954; he obtained the Ordinary Level certificate five years later; Major Seminary of Ibadan; after his first year of philosophy, his family decided to return to Cameroun, and he followed them and transferred to the Seminary of Enugu, as a student of the diocese of Buea, where he had been received by its bishop; there, he studied philosophy and theology for six years; in 1969, he was sent to the Theological Faculty of Lyon, France, where he obtained a master's in philosophy; and two years later, one in theology; with permission from his bishop, he went to the Catholic University of Fribourg, Switzerland, for his post-graduate studies; he obtained a doctorate, magna cum laude, in philosophy in 1973.
Priesthood. Ordained, April 17, 1966, Regina Pacis cathedral grounds, Small Soppo Buea, by Julius Joseph Willem Peeters, M.H.M., bishop of Buea; he celebrated his first mass in his village, Way'ngoylum, on the following April 24. He ministered as curate of the parish of Fiango, Kumba, for a year; then he was named professor of philosophy at the Minor Seminary of Soppo, where he remained from 1967 until 1969; and also served as cathedral parish curate. Further studies in France and Switzerland, 1969-1973. He returned to Cameroun in 1973 and was curate of Bafut for a brief time. He was entrusted with the mission of setting up the Saint Thomas Aquinas Major Seminary, Bambui, archdiocese of Bamenda, which he opened with twelve students and was its rector from August 13, 1973 until 1979; he introduced the teaching of Hebrew and Greek, knowing these subjects were indispensable to priests who would want to pursue further studies.
Episcopate. Elected bishop of Yagoua, December 6, 1979. Consecrated, January 6, 1980, patriarchal Vatican basilica, by Pope John Paul II, assisted by Eduardo Martínez Somalo, titular archbishop of Tagora, substitute of the Secretariat of State, and by Ferdinando Maggioni, titular bishop of Subaugusta, auxiliary of Milan. In the same ceremony was consecrated Carlo Maria Martini, S.J., archbishop of Milan, future cardinal. His episcopal motto was Me voici je viens faire ta volonté. Promoted to coadjutor archbishop, with right of succession, of Garoua, November 19, 1982. Attended the Sixth Ordinary Assembly of the Synod of Bishops, Vatican City, September 29 to October 28, 1983. Succeeded to the metropolitan see of Garoua, March 17, 1984. He received the pallium in Garoua on January 6, 1985, from Donato Squicciarini, titular archbishop of Tiburnia, pro-nuncio in Cameroun, Gabon and Equatorial Guinea. President of the Episcopal Conference of Cameroun from 1985 until 1991; and president of the Association of Episcopal Conferences of Central Africa, positions he used to ask for a Catholic University of Central Africa to be created in Yaounde; he served as the university's grand chancellor until November 11, 2009, when he stepped down. He welcomed Pope John Paul II in Garoua on August 11, 1985. Attended the Second Extraordinary Assembly of the Synod of Bishops, Vatican City, November 24 to December 8, 1985. Apostolic visitator to the major seminaries in Malawi and Zambia.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of Ss. Martiri dell'Uganda a Poggio Ameno, June 28, 1988. He was the first cardinal from Cameroun. Attended the Eighth Ordinary Assembly of the Synod of Bishops, Vatican City, September 30 to October 28, 1990; one of its three president delegates; member of its general secretariat, 1990-1994. Transferred to the metropolitan see of Douala, August 31, 1991; he was installed the following September 28; he was apostolic administrator of Garoua until the appointment of his successor, Bishop Antoine Ntalou of Yagova, on January 23, 1992. Received the pallium from Pope John Paul II in the patriarchal Vatican Basilica on June 29, 1992. Attended the Fourth General Conference of the Latin American Episcopate, Santo Domingo, Dominican Republic, October 12 to 28, 1992; the Special Assembly for Africa of the Synod of Bishops, Vatican City, April 10 to May 8, 1994; one of its three president delegates; member of the Council of the General Secretariat of the Special Assembly for Africa. Special papal envoy to the Ghana National Eucharistic Congress, Tamale, January 4 to 12, 1998. Participated in the conclave of April 18 to 19, 2005, which elected Pope Benedict XVI. On October 15, 2005, when he turned seventy five years old, in accordance with the Code of Canon Law, canon 401 § 1, he submitted his resignation from the pastoral government of the archdiocese of Douala; the pope accepted the request nunc pro tunc, that is requesting that the cardinal should continue to govern the archdiocese for some time. Participated in the Second Special Assembly for Africa of the Synod of Bishops, October 4 to 25, 2009, Vatican City, on the theme "The Church in Africa, at the Service of Reconciliation, Justice and Peace: You Are the Salt of the Earth; You Are the Light of the World". His resignation from the pastoral government of the archdiocese of Douala was accepted by the pope on November 17, 2009; he was succeeded by Samuel Kleda, until then archbishop coadjutor of that see; the cardinal was apostolic administrator of the archdiocese until the installation of his successor on January 9, 2010. Lost the right to participate in the conclave when turned eighty years old on October 15, 2010. In July 2019, he received the Nelson Mandela Prize for promoting peace and respect for human rights, after the start of the crisis in the north and south-west of Cameroun. On November 5, 2020, he was kidnapped by a group of armed men in the northwest region between the city of Kumba and Bamenda, the regional capital. He was released on November 6, 2020.
Death. Saturday April 3, 2021 at 1:15 a.m. in his residence where he had returned the previous day after having been interned in a private clinic in Douala for a week. His death was announced by his successor, Archbishop Samuel Kleda, through a press release. After learning the news of the death of Cardinal Tumi, the pope sent Archbishop Kleda a telegram of condolence. The funeral program for the late Cardinal was made public on Wednesday, April 7, 2021 through a press release signed by Father Timothée Ouwe, the Chancellor Secretary of the Archdiocese of Douala. The funeral took place on April 19 and 20, 2021 in Douala. The late cardinal was buried on Tuesday April 20, 2021 in the bishops' vault, located in the cemetery of the Bonadibong district, in front of the Saint-Pierre and Saint-Paul cathedral of Douala.
Bibliography. Lingo, Célestin. Christian Cardinal Wiyghan Tumi : premier Cardinal Camerounais. s.l. : s.n., 1995; Sofack, Noël. L'affaire cardinal Tumi d'octobre 2000 : un débat revisité : pour comprendre le rôle politique de l'Église dans un Etat laïc. Cameroon? : s.n., 2002; Tumi, Christian Wiyghan. Le Cardinal Christian W. Tumi face à la presse : texte intégral de la conférence de presse donnée à Yanoundé le 11 juin 1990. Yaoundé : s.n., 1990; Tumi, Christian Wiyghan. The political regimes of Ahmadou Ahidjo, and Paul Biya, and Christian Tumi, priest. Douala, Cameroon : s.n., MACACOS, 2006. Responsibility: Christian Wiyghansaï Shaaghan Cardinal Tumi ; preface by Paul Verdzekov; Tumi, Christian Wiyghan ; Oum, Edouard. Christian Cardinal W. Tumi : le normalien devenu cardinal. Yaoundé? : s.n., 2006. Note: "Ce livre est également publié en anglais sous le titre "From college of teachers to college of cardinals". Responsibility: entretiens avec Edouard Oum ; préface de Victor Tonye Bakot.
Webgraphy. Photograph and biography, in Italian, Sala Stampa della Santa Sede; photograph and biography, in English, Holy See Press Office; Les Confessions du Cardinal Tumi, in French, Camerpress, Agence Camerounaise d'information; arms and photograph, Araldica Vaticana; Hommages: Une médaille d’Officier pour la mère du Cardinal Christian Tumi, 237online.com, 30 juin 2015; Crisis in Cameroon: Cardinal Tumi criticizes military violence, CNA/EWTN News, Douala, Cameroon, Jan 24, 2018 / 04:28 pm; Cameroun – Christian Tumi : «L’État n’a pas annulé la conférence», 237online.com, 21 novembre 2018; Le Cardinal Christian Tumi dément la tenue de la conférence anglophone, 237online.com, 30 mai 2019; Camerun. Al cardinale Tumi il premio Nelson Mandela by Tiziana Campisi, Vatican News, Città del Vaticano, 21 luglio 2019, 13:59; Cardinal calls for schools to reopen in Cameroon’s English-speaking regions, Crux, Yaoundé, Cameroon, Jul 25, 2019; Cardinal backs federal union to end Cameroon’s ‘Anglophone crisis’, Crux, Aug 3, 2019; Cameroon’s cardinal optimistic about president’s planned ‘national dialogue’, Cux, Yaoundé, Cameroon, Sep 12, 2019; Cameroon’s cardinal: Anglophone independence must be on agenda, Crux, Yaoundé, Cameroon, Sep 25, 2019; Cameroun : Le Cardinal Christian Tumi souffle sur sa 89ème bougie by Jean-Paul Kamba, SJ (Avec Paule Valérie Mendogo), Vatican News, Cité du Vatican, 15 octobre 2019, 16:47; Cameroon cardinal: Christians called to be ‘rebels against evil’, Crux, Nov 10, 2019; Cameroun: Le cardinal Christian TUMI favorable pour le mariage des prêtres, 237online.com, Dec 30, 2019, with video; Cardinal Tumi says things improving in Cameroon’s troubled Anglophone areas, Crux, Yaoundé, Cameroon, Jan 27, 2020; Crise anglophone : les séparatistes font pression sur le Cardinal Tumi by Gustave Epok, Actu Cameroun, 7 Fév 2020; Camerun, smentita la liberazione del cardinale Tumi rapito ieri by Gabriella Ceraso, Vatican News, Città del Vaticano, 06 novembre 2020, 07:48; Cameroon: abducted Cardinal Tumi released, Vatican News, 06 November 2020, 12:10; Camerún: Liberación del cardenal Tumi by Anne Kurian Montabone, Zenit, noviembre 06, 2020 14:18; Cameroon's abducted Cardinal Tumi release, La Croix International, November 6, 2020; Africa/Camerun - Il Cardinale Tumi, rilasciato ieri, “sta bene e gode di buona salute”, Agenzia Fides, Yaoundé, sabato, 7 novembre 2020; A video of Cardinal Tumi during his captivity has emerged by Paul Samasumo, Vatican News, Vatican City, 10 November 2020, 15:18; Video viral: Cardenal secuestrado sorprendió a sus captores con valiente promesa, ACI Prensa, 12 de noviembre de 2020 - 6:35 PM; Video shows 90-year-old cardinal telling kidnappers: ‘I will preach what is the truth’ by Courtney Mares, Catholic Herald, November 13, 2020 at 9:13 am; Retired cardinal calls on Cameroon's president to "declare amnesty" by Lucie Sarr and (with RFI), La Croix International, November 18, 2020; "La paix dépendra de Paul Biya"(Le cardinal Christian Tumi), Deutsche Well, 18.11.2020, with audio; Africa/Camerun - Il Cardinale Tumi chiede amnistia e ritiro dell’esercito per fermare il conflitto secessionista, Agenzia Fides, Yaoundé, giovedì, 19 novembre 2020; Cameroon cardinal says he ‘refused to be tortured psychologically’ during kidnapping, Crux, Yaoundé, Cameroon, Nov 24, 2020; Cameroun – Crise anglophone/Cardinal Christian Tumi : « Il ne faut pas que les gens croient que eux qui sont au pouvoir aiment le pays plus que nous autres » by Pierre Arnaud Ntchpda, Cameroon-Info.Net, Yaounde - 23-Jan-2021 - 14h59; Cameroon cardinal says schools boycott turning people against Anglophone separatists, Crux, Yaoundé, Cameroon, Feb 11, 2020; Spiritualité : Christian Tumi s’initie à la religion ancestrale, Actu Cameroun, 15 Mar 2021; Hommage : qui était le cardinal Christian Tumi? by Christian Happi, Actu Cameroun, 3 Avr 2021; Muere arzobispo figura de la paz en zona anglófona de Camerún, infobae, 3 de Abril de 2021; Décès de Christian Tumi, premier cardinal camerounais by Franck Foute, jeune afrique, Yaoundé, 03 avril 2021 à 12h12; È morto il cardinale Tumi, L'Osservatore Romano, 03 aprile 2021; Décès du cardinal camerounais Christian Tumi, médiateur dans la crise anglophone, Voice of Africa (VOA), 03 avril 2021; La morte di Christian Tumi, coscienza del Camerun by Anna Pozzi, MondoeMissione, 3 Apr 2021; Cameroon mourns the passing away of Christian Cardinal Tumi, africanews, April 3, 2021, with video; Cameroon’s lone cardinal and ‘fearless preacher’ dies on Good Friday by Ngala Killian Chimtom, Crux, Yaoundé, Caneroon, Apr 5, 2021; Avant de mourir, « le Cardinal Tumi a refusé d’être évacué », selon Elie Smith (journaliste) by Christian Happi, Actu Cameroun, 5 Avr 2021; Décès du Cardinal Tumi, apôtre de la réconciliation au Cameroun by Mathilde de Robien, Aleteia, 05/04/21; « C’était un homme extraordinaire » : le Cameroun pleure le cardinal Christian Tumi by Josiane Kouagheu, Le Monde Afrique, 05 avril 2021 à 13h00; Cameroun - Carnet noir: Les obsèques du Cardinal Christian Tumi auront lieu les 19 et 20 avril 2021 by Adeline Atangana | Cameroon-Info.Net, Yaoundé - 07-Apr-2021 - 12h21; Kidnapping des prêtres au Noso : un proche du défunt cardinal Tumi envoie un message fort aux Amba boys by Erel Djene, Actu Cameroon, 29 Mai 2021.
(1) At the time of the cardinal's birth, Cameroun was a French and British mandate territory; it became independent on January 1, 1960, becoming the Republic of Cameroun.
(2) This is the text of the inscription on his vault, kindly provided by Mr. Eman Bonnici, from Malta:
S. Eminence Christian Cardinal TUMI
Né le 15 Octobre 1930 KIKAIKILAKI (KUMBO)
Décédé le 03 Avril 2021 à Douala
A L’AGE DE 91 ANS
(80) 19. GROËR, O.S.B., Hans Hermann
(1919-2003)
Birth. October 13, 1919, Vienna, Austria, of German parents; moved with his parents to Czechoslovakia in 1929 and lived there for ten years; attended Austrian schools; kept Czech citizenship until 1939. His second baptismal middle name was Wilhelm.
Education. Studied at the Seminary of Hollabrunn; and later, at the Seminary of Vienna, where he earned a doctorate in theology.
Priesthood. Ordained, April 12, 1942, Sankt Andreas chapel, archbishop`s palace, by Cardinal Theodor Innitzer, archbishop of Vienna. Military service and chaplain in Petronell and Bad Voeslau, 1942-1946. Prefect of studies, minor seminary of Hollabrunn and further studies, 1946-1952. Faculty member, Institute of Hollabrunn, 1952-1974; organizer of the traditional pilgrimages to the shrine of Our Lady of Roggendorf; chamberlain of honor, July 31, 1963; rector of the shrine and director of pilgrimages, 1969-1976; National spiritual director of the Legion of Mary, 1974. Joined the Order of St. Benedict at the abbey of Göttweig, diocese of Sankt Pölten, in 1974; took the name Hermann; solemn profession, September 8, 1980, in Göttweig. Spiritual director and rector of the church of the convent of Mariendorf, Marian shrine of Our Lady of Roggendorf, 1982-1986.
Episcopate. Elected archbishop of Vienna, July 15, 1986. Consecrated, September 14, 1986, metropolitan cathedral of Vienna, by Cardinal Franz König, archbishop emeritus of Vienna, assisted by Karl Berg, archbishop of Salzburg, and by Stefan László, bishop of Eisenstadt. His episcopal motto was In verbo autem tuo. Ordinary for the faithful of the Byzantine rite residing in Austria, February 21, 1987; resigned the post, September 14, 1995.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of Ss. Gioacchino ed Anna al Tuscolano, June 28, 1988. He was twice elected head of the Austrian Bishops' Conference. Attended the Eighth Ordinary Assembly of the Synod of Bishops, Vatican City, September 30 to October 28, 1990; the Special Assembly of the Synod of the Bishops for Europe, Vatican City, November 28 to December 14, 1991; the Ninth Ordinary Assembly of the Synod of Bishops, Vatican City, October 2 to 29, 1994. President of the Austrian Episcopal Conference; reelected, he resigned two days later, April 6, 1995. Resigned the pastoral government of the archdiocese of Vienna, September 14, 1995, under accusations of sexual abuse. After his resignation, he became abbot of the monastery of Roggendorf until 1998. Relinquished all ecclesiastical duties and privileges as an archbishop and cardinal and left Austria, after he was asked to do so by Pope John Paul II, April 14, 1998. He never admitted any guilt. State prosecution never took place because the statute of limitations had long since expired when the allegations occurred. At the request of the Vatican, he spent several months near Dresden, Germany. Later, he lived in retirement at the priorate of Sankt Josef, Marienplatz, Maria Roggendorf, Austria.
Death. March 24, 2003, during the night, of pneumonia, at a hospital in Sankt Pölten, about 40 miles west of Vienna, where he was being treated for cancer. Upon learning the news of the death of the cardinal, Pope John Paul II sent Cardinal Christoph Schönborn, O.P., archbishop of Vienna, a telegram of condolence (1). Buried in the cemetery of the Cistercian monastery of Marienfeld, Austria (2).
Webgraphy. Photograph and biography, in Italian, Sala Stampa della Santa Sede; photograph and biography, in English, Holy See Press Office; his arms, Araldica Vaticana; photographs and biography by Mr. Eman Bonnici, in English, Find a Grave; Cardinal silent on sex claims by Adrian Bridge, Independent, Vienna, Friday 28 April 1995 00:02; Cardinal Hans Hermann Groër Dies at 83, The New York Times, The Associated Press, March 25, 2003; A cardinal is accused: the Groer case by Dennis Coday, National Catholic Reporter, Apr 4, 2014.
(1) This is the text of the telegram, taken from the Press Office of the Holy See:
Seiner Eminenz
Hochwürdigstem Herrn Kardinal Christoph Schönborn OP
Erzbischof von Wien
Eerzbischöfliches Palais
Rotenturmstr. 2 A–1010 Wien
MIT TRAUER HABE ICH DIE NACHRICHT VOM HEIMGANG IHRES VORGÄNGERS IM AMT DES ERZBISCHOFS VON WIEN, DES HOCHWÜRDIGSTEN HERRN KARDINALS HANS HERMANN GROËR OSB AUFGENOMMEN. MIT GROßER LIEBE ZU CHRISTUS UND SEINER KIRCHE HAT ER IN TREUE ZUM NACHFOLGER PETRI DAS ERZBISTUM WIEN VON 1986 BIS 1995 UNTER DEM MOTTO „IN VERBO AUTEM TUO" GELEITET UND STAND AUCH EINIGE JAHRE AN DER SPITZE DER ÖSTER-REICHISCHEN BISCHOFKONFERENZ. IN DEN LETZTEN JAHREN, DIE ER ZURÜCKGEZOGEN VERBRACHTE, WAR ER VON KRANKHEIT GEZEICHNET. INDEM ICH IHNEN VERSICHERE, DAß ICH BETEND AM GEDENKEN, DAS DIE ERZDIÖZESE WIEN IHREM FRÜHEREN OBERHIRTEN SCHENKT, ANTEIL NEHME, EMPFEHLE ICH IHN DEM HERRN, DEM ER SEIN LEBEN ÜBEREIGNET HATTE. MÖGE IHM DER EWIGE LOHN ZUTEIL WERDEN, DEN DER HERR SELBST SEINEN TREUEN DIENERN VERHEIßEN HAT. AUF DIE FÜRSPRACHE MARIENS, DER MUTTER DER PRIESTER, ERTEILE ICH ALLEN, DIE UM DEN VERSTORBENEN TRAUERN, ALS UNTERPFAND REICHEN GÖTTLICHEN TROSTES DEN APOSTOLISCHEN SEGEN. IOANNES PAULUS PP. II (2) This is the simple inscription in his tomb, provided by Mr. Eman Bonnici, from Malta:
HANS HERMANN CARD. GROER
13.10.1919 24.03.2003
(81) 20. MARTIN, Jacques
(1908-1992)
Birth. August 26, 1908, Amiens, France. His baptismal name was Jacques-Paul.
Education. Studied at the University of Strassbourg, where he obtained a licentiate in letters); at the Pontifical French Seminary, Rome; at the Pontifical Gregorian University, Rome, from 1929 to 1936, where he obtained a doctorate in theology; thesis: "Le Louis XIV de Charteaux, Dom Innocent Le Masson"); at the Pontifical Ecclesiastical Academy, Rome, from 1936 to 1938 (diplomacy); and at the Pontifical Lateran University, Rome, where he earned a doctorate in canon law. Incardinated in the diocese of Nice.
Priesthood. Ordained, October 14, 1934, in the chapel of the Seminary of Saint-Esprit, in Paris, by Henri Friteau, C.S.Sp., titular bishop of Jabruda and vicar apostolic of Loango, Congo. Further studies, Rome, 1934-1938. Joined the Vatican Secretariat of State, 1938. Member of the papal delegation to the 34th International Eucharistic Congress, Budapest, Hungary, May 12, 1938. Privy chamberlain supernumerary, June 2, 1941. Domestic prelate of His Holiness, June 20, 1951. Special envoy to the celebration of the Silver Jubilee of coronation of Haile Selassie I, emperor of Ethiopia, 1954. Canon of the patriarchal Vatican basilica and protonotary apostolic supernumerary, December 10, 1958. Accompanied Pope Paul VI in his pilgrimage to the Holy Land, January 1964.
Episcopate. Elected titular bishop of Neapoli di Palestina, January 5, 1964. Consecrated, February 11, 1964, patriarchal Vatican basilica, by Cardinal Paolo Marella, archpriest of the patriarchal Vatican basilica and prefect of the S.C. for St. Peter's basilica, assisted by Angelo Dell'Acqua, titular archbishop of Calcedonia, substitute of the Secretariat of State and secretary of the Cipher, and by Paul-Pierre Philippe, O.P., titular archbishop of Eraclea, secretary of the S.C. of Religious. Appointed prefect of the Papal Household, April 9, 1969. Promoted to archbishop and and appointed prefect emeritus, December 18, 1986.
Cardinalate. Created cardinal deacon in the consistory of June 28, 1988; received the red biretta and the deaconry of Sacro Cuore di Cristo Re, June 28, 1988. Lost the right to participate in conclave when turned eighty years of age, August 26, 1988.
Death. September 27, 1992, in the early hours of the morning, after suffering a severe heart attack, in his residence in Vatican City. Pope John Paul II presided over the exequies celebrated in the patriarchal Vatican basilica, on the following Thursday October 1; the cardinals present in Rome concelebrated with the pope, who also pronounced the homily. Buried in the chapel of the canons of St. Peter's basilica, Campo Verano cemetery, Rome. His body was transferred to "Reconciliazione" chapel, basilica of Sacro Cuore di Cristo Re, Rome, on December 2, 1997 (1).
Bibliography. Chapeau, O.S.B. André and Fernand Combaluzier, C.M. Épiscopologe français des temps modernes, 1592-1973. Paris : Letouzey et Ané, 1974, p. 405-406; Martin, Jacques. Oltre il portone di bronzo. (Appunti di un cardinale vissuto a fianco di 6 Papi). Milan: Edizioni Paoline, 1996.
Webgraphy. Biography, in French, Wikipédia.
(1) This is the text of the inscription on his crypt, kindly provided by Mr. Eman Bonnici, from Malta:
IACOBUS CARD. MARTIN
TIT. SACR.MI. CORDIS
CHRISTI REGIS
IN CAELESTIBUS
CUM CHRISTO
26 · VIII · 1908 27 · IX · 1992
(82) 21. HENGSBACH, Franz
(1910-1991)
Birth. September 10, 1910, Velmede, archdiocese of Paderborn, Germany. Son of Johann and Theresia Hengsbach; he had five brothers and two sisters. One of the brothers, Paul, was also a diocesan priest and died on November 4, 2018 at 90.
Education. Institute of Brilon, Brilon; Seminary of Paderborn, Paderborn; Seminary of Freiburg, Freiburg im Breisgau; Theological Faculty, Münich (obtained a doctorate in theology in 1944; dissertation: Das Wesen der Verkündigung - Eiene homiletische Untersuchung auf paulinischer Grundlag).
Priesthood. Ordained, March 13, 1937, Paderborn, by Kaspar Klein, archbishop of Paderborn. Vicar, Herne-Bukau, St. Mariren, 1937-1946. Secretary general of the Academy Bonifat-Eingung in Paderborn, 1946-1948. General secretary of the Central Committee for the Preparation of German Catholics, 1947. Director of the archdiocesan pastoral office of Paderborn, January 1, 1948-1958. Domestic prelate of His Holiness, 1952. General secretary of the Central Committee of German Catholic, April 30, 1952.
Episcopate. Elected titular bishop of Cantano and appointed auxiliary of Paderborn, August 20, 1953. Consecrated, September 29, 1953, metropolitan cathedral of Paderborn, by Lorenz Jaeger, archbishop of Paderborn, assisted by Wilhelm Weskamm, bishop of Berlin, and by Friedrich Maria Rintelen, titular bishop of Cusira, auxiliary of Paderborn. Transferred to the see of Essen, November 18, 1957. Founder of "Adveniat", organization of the German episcopate to assist the church in Latin America. Military ordinary for Germany, October 10, 1961 until May 22, 1978. Attended the Second Vatican Council, 1962-1965. Attended the Second Ordinary Assembly of the Synod of Bishops, Vatican City, September 30 to November 6, 1971. Grand prior of the Equestrian Order of the Holy Sepulchre of Jerusalem. President, German episcopal commission for Universal Church affairs, 1976. Member, Council of the European Episcopal Conference, 1977. Attended the Third General Conference of the Latin American Episcopate, Puebla, México, January 27 to February 13, 1979.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of Nostra Signora di Guadalupe a Monte Mario, June 28, 1988. Lost the right to participate in conclave when turned eighty years of age, September 10, 1990. Resigned the pastoral government of the diocese of Essen, February 21, 1991. He was known throughout Germany as the "workers' bishop". He wore a piece of coal in his bishop's ring to symbolize his concern for miners and other workers.
Death. June 24, 1991, in a hospital in Essen, from complications after a stomach surgery. Buried in the crypt of the cathedral of Essen (1). A lifesize colored statue of the cardinal was erected in the cathedral grounds of Essen on the occasion of the centenary of his birth in 2010. The conference center for the training of priests, pastoral education and retreats in the diocese of Essen is named the "Kardinal-Hengsbach-Haus" in his honor.
Bibliography. Brandt, Hans Jürgen ; Hellmich, Klaus. Zeitzeuge Kardinal Franz Hengsbach : zum Gedenken an den Gründerbischof des Bistums Essen, 1910-1991. Essen, Germany : Verlag Ferdinand Kamp GmbH & Co., 1991; Gatz, Erwin. Die Bischöfe der deutschsprachigen Länder, 1945 2001 : ein biographisches Lexikon. Unter Mitwirkung von Franz Xaver Bischof ... [et al.] ; herausgegeben von Erwin Gatz. Berlin : Duncker & Humblot, 2002, p. 192-198.
Webgraphy. His arms, Araldica Vaticana; 30 anni fa la morte del Cardinale Hengsbach by Nario Mancini, ACI Stampa, Essen, 24 giugno, 2021 / 9:00 AM.
(1) This is the text of the inscription on his vault, kindly provided by Mr. Eman Bonnici, from Malta:
FRANZ KARDINAL HENGSBACH
10. SEPT. 1910 24.JUNI.1991
BISCHOF VON ESSEN
1958-1991
(83) 22. SLADKEVIČIUS, M.I.C., Vincentas
(1920-2000)
Birth. August 20, 1920, Guroniai, parish of Šv. Jurgio in Žasliai, diocese of Kaišiadorys, Lithuania. He was the youngest of the five children of Mykolas Sladkevičius and Uršule Kavaliauskaite, a family of farmers; the other siblings were Ona, Emilija, Jonas and Marija. He was baptized in that parish church. His father died when he was nine years old.
Education. Initial education at the elementary school in Žasliai, in 1926; in 1932, he went to the Gymnasium of Kaišiadorys; in 1933, to the Catholic Gymnasium of Kaišiadorys; in 1934, to the Jesuit Gymnasium of Kaunas; from 1939 to 1944, he studied at the Theological Faculty of Kaunas, where he obtained a licentiate in theology in 1944.
Priesthood. Ordained, March 25, 1944, Kaunas, by Juozapas Skriveckas, archbishop of Kaunas. Incardinated in the diocese of Kaišiadorys. On April 10, 1944, he celebrated his first mass at the parish of Šv. Jurgio in Žasliai. From 1944 to 1948, he was chaplain in the parish of Švč. Trejybés in Kietaviškése; in the parish of vč. M. Marijos Émimo ị dangų in Merkiné; in the parish of Kristaus Atsimainymo in Aukštadvaris; in the cathedral-parish of Kristaus Atsimainymo in Kaišiadorys; in the parish of v. Jono Krikštytojo in Čiobiškis; in the parish of vč. Trejybés in Nedzingéje; in the parish of v. Juozapo in ešiuoliuose; and in the parish of St. v. Jono Krikštytojo in Kuktiškése. From 1948 to 1952, he was parish priest of vč. M. Marijos Émimo ị dangų in Inturkéje. In 1952, he was named prefect of the Theological Seminary in Kaunas, as well as lecturer of dogmatics. In 1956, he was named named canon of the cathedral chapter of Kaišiadorys.
Episcopate. Elected titular bishop of Abora and auxiliary, sedis datus, of Kaišiadorys, November 14, 1957. Consecrated, December 25, 1957, in secret, in the kitchen of the parish-house of v. Antano Paduviečio, in Birštonas, by Teofilius Matulionis, bishop of Kaišiadorys, without co-consecrators. His episcopal motto was Fac Meum Signum in Bonum. In March 1958, he was expelled from his office by the Soviet authorities. Until 1959 he lived in a private flat in Kaunas. Impeded from exercising his episcopal ministry by the government, he resided in Neumunélio Radviliškis, diocese of Panevėž ys, under virtual house arrest from 1963 to 1982; from 1970, he was allowed to administer the sacraments in private in the parish of vč. M. Marijos in Nemunélio Radviliškis. He joined the Congregation of the Marian Clerics of the Immaculate Conception in secret; took the temporary vows in 1972; and the final vows in 1975. In 1976, he was sent to Pabiržé, diocese of Panevéžys, until 1982; in 1980, he was allowed to celebrate the mass privately in the parish of vč. Trejybés. Appointed apostolic administrator ad nutum Sanctae Sedis of Kašiadorys, July 15, 1982. Elected president of the Episcopal Conference of Lithuania, April 27, 1988.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of Spirito Santo alla Ferratella, June 28, 1988. Promoted to the metropolitan see of Kaunas, March 10, 1989. He received the pallium from Pope John Paul II on June 29, 1989, at the patriarchal Vatican basilica. Attended the Special Assembly of the Synod of Bishops for Europe, Vatican City, November 28 to December 14, 1991. On September 6, 1993, he welcomed Pope John Paul II to Kaunas. The Holy Father referred to the cardinal as a "diligent servant of God who can undoubtedly be considered the 20th century's model of morals, service to God, truth and humanness". In December 1993, he received the honorary citizenship of Kaunas. Resigned the pastoral government of the archdiocese, for having reached the age limit, on May 4, 1996. In 1998, he was decorated with the merit cross, first class, of the Order of Merit of "Vytautas Magnus" of the Republic of Lithuania.
Death. May 28, 2000, after suffering from prostate cancer for seven years, in his apartment at Valančius gatve 6, Kaunas, while receiving the last rites. After learning the news of the death of the cardinal, Pope John Paul II sent Sigitas Tamkevičius, S.J., archbishop of Kaunas, a telegram of condolence (1). The funeral was celebrated in the metropolitan cathedral-basilica of Kaunas on Thursday June 1, 2000; his remains were buried in that same cathedral-basilica (1). On June 2, 2001, in commemoration of the first anniversary of his death, in Kaunas, at M. Valančiaus gatve 6, a memorial exposition was opened in the apartment where he lived from 1990-2000. In 2001, a street in the city of Kaunas was named "Kardinolas Vincentas Sladkevicius". In 2003, a stamp with his portrait was issued by the Republic of Lithuania. In 2006, a coin with his portrait was also issued by the Republic of Lithuania. In 2007 a monument in his honor was erected in the grounds of the Transfiguration cathedral in Kaišiadorys. His apartment in Kaunas, where he spent his last years and died, has been since converted into a museum.
Bibliography. Laurinavičius, Jonas. Guronys: Kardinolo Vincento Sladkevičiaus tévišké. Kaišiadorys, 1995; Laurinavičius, Jonas.Kaišiadorių krašto ž monés: 100 biografijų. Kaišiadorys : Kaišiadorių Muziejus, 2002; Laurinavičius, Jonas. Kilnus artimo meilés liudytojas (Kardinolas Vincentas Sladkevičius). Kaišiadorys, 2001; Petraitiene, Irena. Kardinolas : Jo Eminencijos Vincento Sladkevičiaus laikas ir asmenybe. Kaunas : Santara, 2000; Sladkevičius, Vincentas. Laimékime gerumu: Kardinolo V. Sladkevičiaus mintys. Compiled by Jonas Laurinavičius. Kaišiadorys, 2001; Sladkevičius, Vincentas. Padaryk mane gerumo ženklu: prisiminimai apie kardinolą Vincentą Sladkevičių. Compiled and prepared by Irene Petraitiené. Kaunas, 2003.
Webgraphy. Biography, in Lituanian, Wikipedia; his death notice and biography, in Lithuanian, archdiocese of Kaunas; photograph and biography, by Eman Bonnici, in English, Find a Grave; his effigy on a coin and biography, in Italian, Wikipedia; photographs, Araldica Vaticana; Cardinal Sladkevicius by Michael Bourdeaux, The Guardian, Tuesday 6 June 2000 20.17 EDT; 50 litas coin dedicated to Cardinal Vincentas Sladkevicius (1920-2000), Lietuvos Bankas; his monument, Panoramio; Remembering Lithuania’s Cardinal Sladkevicius 12th Anniversary 2012 by by KR Slade, VilNews, 2011.
(1) This is the text of the telegram, taken from the Press Office of the Holy See: A Monsignor Sigitas Tamkevičius S.I. Arcivescovo di Kaunas
Rotušés 14/A 3000 Kaunas - Lituania
APPRESA CON PROFONDA EMOZIONE LA NOTIZIA DELLA PIA DIPARTITA DEL VENERATO CARDINALE VINCENTAS SLADKEVIČIUS ARCIVESCOVO EMERITO DI KAUNAS ESPRIMO LA MIA INTENSA MESTIZIA PER LA SCOMPARSA DI UNO ZELANTE SERVITORE DEL SIGNORE CHE NEL SUO LUNGO MINISTERO ECCLESIALE È STATO AUTENTICO TESTIMONE DEL VANGELO (.) SACERDOTE DI INTEGRA FEDE E FERVIDA PIETÀ PUR IMPEDITO PER LUNGHI ANNI DALL’ESERCIZIO DELLA SUA MISSIONE EPISCOPALE E CONFINATO MAI SI È LASCIATO INTIMIDIRE DANDO SEMPRE LUMINOSO ESEMPIO DI INDOMITA FIDUCIA NELLA PROVVIDENZA DIVINA E DI LEALE FEDELTÀ ALLA SEDE DI PIETRO (.) RENDO GRAZIE A DIO PER QUESTO EROICO PRESBITERO E VESCOVO CHE EGLI HA DONATO ALLA SUA CHIESA ED ELEVO FERVIDE PREGHIERE PERCHÈ LO ACCOLGA NEL GAUDIO ETERNO MENTRE INVIO A LEI ALLA CHIESA LITUANA ED A QUANTI CONDIVIDONO IL DOLORE PER LA SCOMPARSA DI QUESTO FRATELLO A ME TANTO CARO LA CONFORTATRICE BENEDIZIONE APOSTOLICA IOANNES PAULUS PP. II (2) This is the text of the inscription on his tomb, kindly provided by Mr. Eman Bonnici, from Malta:
S.R.E. CARDINALIS
VINCENTAS
SLADKEVICIUS
ARCHIEPISCOPUS
METROPOLITA
KAUNENSIS 1920 - 2000
(84) 23. MARGÉOT, Jean
(1916-2009)
Birth. February 3, 1916, Quatre-Bornes, diocese of Port-Louis, Mauritius. Son of Joseph Margéot and Marie Harel.
Education. Secondary education at Collège Père-Laval (later Collège du St. Esprit) and Collège Royal, Port-Louis; in 1933, he was admitted to the French Seminary, Rome; did his ecclesiastical studies at the Pontifical Gregorian University, Rome (licentiate in philosophy and in theology).
Priesthood. Ordained, December 17, 1938, patriarchal Lateran basilica, Rome. Returned to Mauritius on August 25, 1939. In 1939, he was named parochial vicar at La Visitation, in Vacoas, where he quickly organized the Catholic Youth Association. On April 28, 1940, he was named spiritual director of the Légion de Marie, which he promoted with great success throughout the country. Later, he was vicar at St.Pierre-ès-Liens, Moka; at Ste. Thérèse, Curepipe; at Notre Dame du Rosaire, Quare Bornes; at St. Sauveur; at Bambous; and at the cathedral of St. Louis. At the end of 1945, at the invitation of Bishop François Émile Marie Cléret de Langavant, C.S.Sp., of Saint-Denis, he went to La Réunion to establish the Légion de Marie. In 1947, he represented the diocese in Antananarivo, in the celebrations marking the canonization of Saint Louis-Marie Grignion de Montfort. On December 29, 1947, he was named secretary of the Roman Catholic Education Authority, with residence in the presbytery of the cathedral; on June 20, 1952, he became its president. Founder of "Foyers de Notre Dame" in 1953. Founder of "Foyer Monsignor Murphy", for the formation of native clergy. He was administrator of the diocese during the illness of Bishop Daniel Liston, C.S.Sp. He became the first Mauritian vicar general of the diocese of Port Louis on April 1, 1956; occupied the post until June 1, 1968; vicar capitular, June 1, 1968, at the resignation of Bishop Liston; occupied the post until February 6, 1969. Domestic prelate of honor of His Holiness, September 19, 1956. On that same date, he was named prelate of the Maison du Pape. Pastor of the parish Notre-Dame-de-Lourdes, Rose-Hill, when that important parish of Plaines-Wilhems passed from the Jesuit Fathers to the diocesan clergy in October of 1957. Because of the long absences of Bishop Liston in Rome during the sessions of the Second Vatican Council, he was closely associated with the direction of the diocese. In 1963, he founded l'Action Familiale to face the problems created by the population increase. Named member of the Pontifical Commission for the Family, he participated in two of its sessions in Rome. At the beginning of 1968, when the country lived serious social disturbances related to its independence, he was the trusted pastor who accurately listened to Catholic community. In the same way, he ensured the successful progress of the Church within the new Mauritian state, recently created. In Lent 1969, he asked the clergy and the faithful to work for the development of the country.
Episcopate. Elected bishop of Port-Louis, February 6, 1969. Consecrated, May 4, 1969, shrine of Marie-Reine-de-la-Paix, Port Louis, by Paolo Mosconi, titular archbishop of Leges, pro-nuncio in Madagascar, assisted by Angelo Innocent Fernandes, archbishop of Delhi, and by Georges-Henri Guibert, C.S.Sp., bishop of Saint-Denis-de-La Réunion; 80, 000 people attended the ceremony, which was considered the most important in the history of the city until then. His episcopal motto was Non ministrari sed ministrare. Named assistant at the Pontifical Throne on October 10, 1972. Attended the Fifth Ordinary Assembly of the Synod of Bishops, Vatican City, September 26 to October 25, 1980; the Second Extraordinary Assembly of the Synod of Bishops, Vatican City, November 24 to December 8, 1985. President of the Episcopal Conference of Indian Ocean, 1985-1989.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of S. Gabriele Arcangelo all'Acque Traversa, June 28, 1988. Attended the Eighth Ordinary Assembly of the Synod of Bishops, Vatican City, September 30 to October 28, 1990. Resigned the pastoral government of the diocese of Port-Louis, February 15, 1993. He went to reside at the Convent of Bonne Terre, where he continued giving retreats and conferences; in October 2005, he was affected by a grave illness; after a period of convalescence, he resumed all his normal activities. Attended the Special Assembly of the Synod of Bishops for Africa, Vatican City, April 10 to May 8, 1994. Special papal envoy to the celebration of 150th anniversary of the evangelization of New Caledonia, Numea, May 22, 1994. Lost the right to participate in the conclave when turned eighty years of age, February 3, 1996. Grand Officer of the Order of the Star and Key, March 12, 1997. In February 1999, he played an important mediation role to calm the disorders that affected the country. He was the first bishop and the first cardinal from Mauritius.
Death. Friday July 17, 2009, at 9:40 a.m., local time, in his room in the pavillion situated in the convent of the Filles de Marie, Bonne-Terre, Vacoas. Although still mentally lucid, his health had deteriorated since the stroke that he suffered back in 2005. He was a priest for over 70 years, a bishop for 40, and a cardinal for 21. His body was taken from his residence to the cathedral of St. Louis on Friday July 17, at 5 p.m., and there it laid in state from 6 p.m.; a book of condolences was available. The funeral Mass was celebrated on Sunday, July 19, at noon, at the Shrine of Marie-Reine-de-la-Paix; the body of the cardinal was taken from the cathedral at 11 a.m., accompanied by members of the SMF and the orchestra of the police. A national day of mourning was decreed by the Republic of Mauritius for the occasion. Interment followed in the the cathedral choir; only relatives and priests were present. Upon learning the news of the death of the cardinal, Pope Benedict XVI prayed for the eternal repose of his soul and sent a telegram of condolence to Bishop Maurice Piat of Port-Louis; and the family of the late cardinal.
Bibliography. Margéot, Jean ; Nagapen, Amédée; Appassamy, Freddy ; Dinan, Jacques ; Foy, Joseph. Cardinal Jean Margéot, évêque de Port-Louis de 1969 ` 1993 : livre-souvenir publié à l'occasion de la messe d'action de grâce célébrée au Monument Marie, Reine de la Paix, le dimanche 16 mai 1993. Port Louis : Diocèse de Port-Louis, 1993; Margéot, Jean ; Le Gall, Robert. Le voyage intérieur : Dialogues sur la prière et la méditation. Paris : Presses de la renaissance, 2007; Tong, Franéçoise Yaw Kan ; Conchiano Mootoosamy. Cardinal Jean Margéot, premier Mauricien évêque et cardinal. Préface pour Cardinal Bernardin Gantin. Rose-Hill, Mauritius : Ile aux Trésors, 2006.
Webgraphy. Photographs, audios and biography, in French (site created to celebrate his 90th birthday on February 3, 2006); photograph and biography, in Italian, Sala Stampa della Santa Sede; photograph and biography, in English, Holy See Press Office; photographs and arms, Araldica Vaticana; photograph and biography, in French, diocese of Port-Louis; and the diocese of Port-Louis.
(85) 24. WU CHENG-CHUNG, John Baptist
(1925-2002)
Birth. March 26, 1925, in the village of Ho Hau, in the country of Wu-hua (Province of Guangdong) diocese of Shui-tsai (Kaying), China. From a poor family. Son of Shing Sing Wu and Mary Chow. He was baptized in the parish church of the same village.
Education. Primary education in Ho Hau; then, he studied at the Seminary of Kaying from 1940 to 1946 (secondary education); at the South China Regional Seminary, Aberdeen, Hong Kong, from August 1946 (philosophy and theology); and at the Pontifical Urbanian University, Rome, where he earned a doctorate in canon law, summa cum laude, on June 23, 1956; his thesis was De forma canonica extraordinaria celebrationis matrimonii.
Priesthood. Ordained, July 6, 1952, cathedral of the Immaculate Conception, Hong Kong, by Antonio Riberi, titular archbishop of Dara, nuncio to China. Pastoral ministry at the Refugee Center at Tung Tau Tsuen, Kowloon, Hong Kong, now a part of St. Patrick's parish, 1952-1953. Further studies in Rome, 1954-1956. July 1956: Sent to the United States to gain experience in diocesan administration, working respectively at the chancery of the archdiocese of New York (July-September 1956); of Boston (September-December 1956); and of Chicago (December 1956-January 1957). Pastoral ministry in the diocese of Hsin-chu, Taiwan, May 1957-1975; moderator of the diocesan synod, 1971-1972.
Episcopate. Elected bishop of Hong Kong (Xianggang), April 5, 1975. Consecrated, July 25, 1975, cathedral of the Immaculate Conception, Hong Kong, by Cardinal Agnelo Rossi, prefect of the S.C. for the Propagation of the Faith, assisted by Petrus Pao-Zin Tou, bishop of Hsinchu, and by Frederic Anthony Donaghy, M.M., bishop of Wuchow (Wuzhou). His episcopal motto was Veritatem in caritate. Attended the Second Extraordinary Assembly of the Synod of Bishops, Vatican City, November 24 to December 8, 1985. Led delegations in official visits to the People's Republic of China in 1985, 1986 and 1994.
Cardinalate. Created cardinal priest in the consistory of June 28, 1988; received the red biretta and the title of Beata Vergine Maria del Monte Carmelo a Mostacciano, June 28, 1988. Special papal envoy to the National Missionary Congress of the Philippines, Cebu, September 27 to October 1, 2000. He was the first cardinal from Hong Kong.
Death. September 23, 2002, at 6 a.m., from advanced stages of melanoma and bone marrow cancer, Queen Mary Hospital, Hong Kong. After learning the news of the death of the cardinal, Pope John Paul II sent Bishop Joseph Zen Ze-Kiun, S.D.B., of Hong Kong a telegram of condolence (1). His funeral Mass, held on September 28, 2002 at 10 a.m., was celebrated by Cardinal Crescenzio Sepe, prefect of the Congregation for the Evangelization of Peoples, sent over for the occasion from Rome by Pope John Paul II. Buried in St. Michael's Catholic Cemetery, Happy Valley, Hong Kong. On September 28, 2022, the remains of the cardinal were exhumed from St. Michael's Catholic Cemetery, and reburied in the cathedral of the Immaculate Conception of Hong Kong. A Eucharistic celebration for the occasion was held at the cathedral on October 4, 2022.
Bibliography. Brender, Andreas ; Kierein-Kuenring, Mandred D. Catholic Hierarchy in China since 1307. Cluj-Napoca, 2012, pp. 204 and 246.
Webgraphy. Photograph, arms and biographical information, in Chinese and English, Hong Kong Catholic Diocesan Archives; photograph and biography, in Italian, Sala Stampa della Santa Sede; photograph and biography, in English, Holy See Press Office; his arms, Araldica Vaticana; Hong Kong remembers Cardinal Wu on 20th anniversary of his death, AsiaNews.it, Hong Kong, 10/02/2022, 12.26.
(1) This is the text of the telegram, taken from the Holy See Press Office:
Bishop Joseph Zen
Hong Kong
ON LEARNING OF THE SERENE AND HOLY PASSING OF CARDINAL JOHN BAPTIST WU I EXPRESS MY HEARTFELT CONDOLENCES AND JOIN YOU AND THE CLERGY, RELIGIOUS AND LAITY OF HONG KONG IN COMMENDING YOUR FORMER SHEPHERD TO OUR HEAVENLY FATHER'S MERCIFUL LOVE. MINDFUL OF THE LATE CARDINALS LIFE-LONG, DEDICATED SERVICE OF THE CHURCH AS PRIEST AND BISHOP AND WITH IMMENSE GRATITUDE FOR HIS FRUITFUL AND UNTIRING COOPERATION WITH THE HOLY SEE AND WITH ME PERSONALLY THROUGHOUT MY PONTIFICATE, I AM CERTAIN THAT HIS MEMORY WILL LIVE ON IN THE COMMUNITY HE SO FAITHFULLY SERVED, INSPIRING ALL TO EVER GREATER GENEROSITY IN CHRISTIAN LIVING. AS A PLEDGE OF COMFORT IN OUR LORD AND SAVIOUR JESUS CHRIST I IMPART MY APOSTOLIC BLESSING TO ALL WHO MOURN HIM IN THE HOPE OF THE RESURRECTION IOANNES PAULUS PP. II
BALTHASAR, Hans Urs von
(1905-1988)
Birth. August 12, 1905, Lucerne, Switzerland. Of an old patrician family. Son of Oscar Ludwig Carl von Balthasar, the Lucerne canton builder, and Gabrielle Pietzcker, co-foundress and first general secretary of the Swiss League of Catholic Women. He had a sister, Renée, who was superior general of the Franciscan Sisters of Saint-Marie des Anges from 1971 to 1983; and a younger brother, Dieter, who served as an officer in the Swiss Guard. He was baptized and received first communion in the Franciscan church of Lucerne. He had an extraordinary talent for music and for a long time he wavered between musical and literary studies.
Education. Initial studies at the Benedictine high school, Engelber, Switzerland; Jesuit high school, Feldkirch, Switzerland; left a year before graduating; the program in German studies, leading to a doctorate, consisted of nine study semesters alternating between three universities: University of Zürich, Switzerland; University of Vienna, Austria; and University of Berlin, Germany (dissertation: Geschichte des eschatologischen Problems in der moderners deutschen Literatur, 1930). In the summer of 1927, he attended a thirty-day retreat directed by Father Friedrich Krtonseder, S.J.; this was a decisive turning point in his life. Joined the Society of Jesus, October 31, 1929; novitiate at Feldkirch of the Jesuit Province of Southern Germany, November 18, 1929-1931; one of his classmates was Alois Grillmeier, future cardinal; philosophy at Berchmanskolleg, Pullach, Münich, 1931-1933; theology at Fourviere, Lyons, 1933-1937; he studied under Henri de Lubac, future cardinal (obtained licentiates in philosophy and theology).
Priesthood. Ordained, July 26, 1936, Münich, by Cardinal Michael von Faulhaber, archbishop of München und Freising. Associate editor of the journal Stimmen der Zeit, München, Germany, 1937-1939. Jesuit tertianship, Pullach, Münich, Germany, 1939; under the direction of Father Albert Steger; he did another thirty-day retreat. University chaplain, Basel, Switzerland, 1940-1948 (1). Founder and director of "Johannes Verlag", Einsiedeln, publishing firm, 1947. With Adrienne von Speyr, a Swiss physician and visionary and the wife of Werner Kaegi, later professor of history at Basel, he founded and worked in the Community of Saint John, Basel, Switzerland. His Jesuit superiors thought that this work was not compatible with membership in the Society. Left the Society of Jesus on February 11, 1950; it was not until February 2, 1956, that the bishop of Chur, Switzerland, granted him incardination in his diocese. Publisher and theological writer, Basel, Switzerland, 1950-1988. For several years, he fell out of favor and was not invited to be present at the Second Vatican Council, 1962-1965. Doctor honoris causa, theological faculty of Münster, Germany, and Edinburgh, Scotland, 1965. Doctorate in theology honoris causa, University of Fribourg, 1967. Pope Paul VI appointed him member of the International Theological commission, 1969; remained a member until his death. Co-founder, with Joseph Ratzinger, future cardinal and Pope Benedict XVI, of Communio: International Catholic Review. Attended the Second Ordinary Assembly of the Synod of Bishops, Vatican City, September 30 to November 6, 1971; assistant to the special secretary. Received a doctorate honoris causa in human letters, The Catholic University of America, Washington, United States of America, 1980. Received the "Pope Paul VI International Prize", June 23, 1984. Attended the Second Extraordinary Assembly of the Synod of Bishops, Vatican City, November 24 to December 8, 1985; special guest. Awarded the "Wolfgang Amadeus Mozart Prize" in Innsbruck, Austria, May 22, 1987. The announcement of his creation as a cardinal was made on May 29, 1988; he had declined the promotion in the past.
Episcopate. Asked the pope to be excused from receiving episcopal consecration because of advanced age.
Cardinalate. He was to be created cardinal deacon of S. Nicola in Carcere in the consistory of June 28, 1988 but died two days earlier. He is considered one of the greatest Catholic theologians of the 20th century. He was called "the pope's favorite theologian" in the pontificate of Pope John Paul II and greatly influenced Cardinal Joseph Ratzinger's theological thought. Feeling the end was near, he wrote to a friend: "Those above, seem to have a different plan", shortly before his elevation to the Sacred College of Cardinals and his unexpected demise.
Death. June 26, 1988, Basel, suddenly, as he was preparing to celebrate morning mass. Buried in his family's vault at the cemetery of Sankt Leodegar im Hof church, Lucerne (2).
Beatification. His cause of beatification was introduced by the Associazione Le Porte del Cielo of Fara in Sabina without nihil obstat on March 20, 2018.
Bibliography.
-Balthasar, Hans Urs von. Man in History. A Theological Study. New York : Sheed and Ward, 1982;
-Balthasar, Hans Urs von. My work : in retrospect. San Francisco : Ignatius Press, 1993. (Communio books). Note: Translation of: Mein Werk--Durchblicke;
-Balthasar, Hans Urs von. Romano Guardini: reform from the source. Translated by Albert K. Wimmer and D.C. Schindler. San Francisco : Ignatius Press, 2010;
-Balthasar, Hans Urs von ; Chantraine, Georges. Le cardinal Henri de Lubac, l'homme et son œuvre. Paris : Editions Lethielleux ; Namur : Culture et vérité, 1983. (Sycomore., Série "Chrétiens aujourd'hui" ; 9);
-Balthasar, Hans Urs von ; Nichols, Aidan. Mysterium Paschale : the mystery of Easter. Edinburgh, Scotland : T & T Clark, 1990;
-The Cambridge companion to Hans Urs von Balthasar. Edited by Edward T. Oakes and David Moss. Cambridge, U.K. ; New York : Cambridge University Press, 2004. (Cambridge companions to religion);
-Cornati, Dario. L' amore che tutto compie. Verità e giustizia di agape in Hans Urs Von Balthasar. Città del Vaticano : Libreria Editrice Vaticana, 2018. (Collana Orizzonti, 2);
-Dickens, William Thomas. Hans Urs von Balthasar's theological aesthetics : a model for post-critical biblical interpretation. Notre Dame, Ind. : University of Notre Dame Press, 2003;
-Hans Urs Von Balthasar. Edited by Martin Redfern. Sheed and Ward : London, 1972;
-Hans Urs von Balthasar. Cento anni dalla nascita. Milano : Editoriale Jaca, 2005;
-Mongrain, Kevin. The systematic thought of Hans Urs von Balthasar : an Irenaean retrieval. New York : Herder & Herder, ©2002;
-Nichols, Aidan, O.P. A key to Balthasar : Hans Urs Von Balthasar on beauty, goodness, and truth. Grand Rapids, Mich. : Baker Academic, ©2011;
-O'Donnell, John. Hans Urs von Balthasar. Michael Glazier : Collegeville, 1992. (Outstanding Christian Thinkers);
-Schindler, David. L. Hans Urs von Balthasar: His life and work. San Francisco : Communio Books, Ignatius Press, 1991;
-Scola, Angelo. Hans Urs Von Balthasar. A Theological Style. Eerdmans : Grand Rapids, 1995.
Webgraphy. Biography and bibliography, in English, Ignatius Insight; biography, in English, Wikipedia; bibliography and biography, in German, Academic dictionaries and encyclopedias his arms, Araldica Vaticana; Von Balthasar a Patmos by Cardinal Angelo Scola, Avvenire, 13 settembre 2013; Testimone instancabile della luce. L’eredità di Hans Urs von Balthasar a trent’anni dalla morte by Jacques Servais, L'Osservatore Romano, 26 giugno 2018; Hans Urs von Balthasar, le théologien qui a remis l’expérience de la beauté au centre de la foi by Jules Germain, Aleteia, 26 décembre 2018, with video; Una fede semplice. Incontri - Hans Urs von Balthasar by Elio Guerriero, L'Osservatore Romano, 09 gennaio 2020; Did Hans Urs von Balthasar teach that everyone will certainly be saved? by Mark Brumley, The Catholic World Report, March 27, 2020; Hans Urs von Balthasar, Covid-19, and the redemption of human anxiety by Sean Salai, S.J., The Catholic World Report, October 25, 2020; In defense of Hans Urs von Balthasar by Larry Chapp, The Catholic World Report, December 28, 2020; La teologia poetica di Dante. Sublime bellezza ed etica nell’Alighieri secondo Hans Urs von Balthasar by Bruno Forte, L'Osservatore Romano, 10 maggio 2021; A Pontificate under the Banner of Mary: Hans Urs von Balthasar on Pope Saint John Paul II, The Catholic World Report, October 22, 2021; Per abolire l’antica messa in latino c’è voluto Francesco. Nemmeno von Balthasar ci aveva mai pensato by Sandro Magister, Settimo Cielo, 20 gen 2021; Pio V, Francesco e Von Balthasar: piccola quaestio disputata by Andrea Grillo, Munera, 20 gennaio 2022; New book introduces readers to central focus of von Balthasar’s theology by Carl E. Olson, The Catholic World Report, September 27, 2022; Quando Dio semina il fuoco nel cuore del mondo. Balthasar e Ratzinger, o la fedeltà a Dio, all’uomo e al Creato by Elio Gueriero, Servizio Informazione Religiosa, 5 Gennaio 2023; Sull’uso equivoco di due principi intorno al ministero femminile. Letture forzate di Von Balthasar e Tommaso d’Aquino by Andrea Grillo, Munera, rivista europea di cultura, 9 Aprile 2023.
(1) At the beginning of the Second World War, his superiors gave him the choice of going to Rome as a professor of the Pontifical Gregorian University or to Basel as a student chaplain; in Rome, he and other Jesuits were to set up an institute for ecumenical studies, a project that never materialized; he chose Basel because he preferred pastoral ministry.
(2) This is the inscription on his tomb, kindly provided by Mr. Eman Bonnici, from Malta:
HANS URS
KARDINAL
von BALTHASAR
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2020-06-18T12:24:17+00:00
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[vc_row css=”.vc_custom_1516097735782{margin-bottom: 10px !important;}”][vc_column][vc_column_text]Flood and Ahoada West Local Government Area of Rivers State, Nigeria Ekine, Data Irene & Talbot, Osaki – June 2020 Page No.: 01-04[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_tta_tabs style=”modern” color=”white” active_section=”1″ css=”.vc_custom_1516097419547{background-color: #ffffff !important;border-radius: 1px !important;}”][vc_tta_section i_icon_fontawesome=”fa fa-desktop” add_icon=”true” title=”Abstract” tab_id=”1516096125219-0bbf3fb7-4d8e”][vc_column_text] The paper examined flood and Ahoada West Local Government Area of Rivers State. The study was
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International Journal of Research and Innovation in Social Science
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https://rsisinternational.org/journals/ijriss/digital-library/volume-iv-issue-vi/
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[87]. Murray, C.J., & Frenk, J. (2000). A Framework for Assessing the Performance of Health Systems. Bulletin of the World Health Organization.
[88]. Nevin, T. (2001). ‘Day of the Sangoma’ African Business; 261:16–18.
[89]. Nordeng, H., & Havnen, G. (2001). Use of Herbal Drugs in Pregnancy. Pharmacoepidemiology of Drug Safety, 13(6): 371-80.
[90]. Nordeng, H., Bayne, K., Haven, G.C., & Paulsen, B.S. (2011). Use of Herbal
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Late Father “Baba” Simon Mpeke (1906-1975) poised to become first Cameroonian Saint
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2023-05-22T08:29:21+00:00
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By Nchumbonga George Lekelefac
On Saturday, May 20, 2023, while Cameroonians were celebrating the National Day (French: Fête Nationale) of Cameroon, also known as Unitary State Day (fête nationale de l’etatunitaire), history was made by Pope Francis who advanced the beatification causes of eight
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THE SUN NEWSPAPER CAMEROON
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https://thesunnewspaper.cm/late-father-baba-simon-mpeke-1906-1975-poised-to-become-first-cameroonian-saint/
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By Nchumbonga George Lekelefac
On Saturday, May 20, 2023, while Cameroonians were celebrating the National Day (French: Fête Nationale) of Cameroon, also known as Unitary State Day (fête nationale de l’etatunitaire), history was made by Pope Francis who advanced the beatification causes of eight men and women among which was a Cameroonian priest.
This date is of capital importance in thechronicles of the Cameroon civil and ecclesiastical history because it is the first of its kind. The priests and religious sisters who will now be called Venerable by the Church are: Father Simon Mpeke, also called Baba Simon, a Cameroonian priest (1906-1975); Father Pedro Díez Gil, a Spanish priest of the Order of Poor Clerics Regular of the Mother of God of the Pious Schools (1913-1983); Italian Sister Edda Roda of the Capuchin Sisters of Mother Rubatto (1940-1996); and Brazilian Sister Tereza Margarida do Coração de Maria, a cloistered nun of the Order of Discalced Carmelites (1915-2005).This article will be focused on our own Father Simon Mpeke, also called Baba Simon, a Cameroonian priest (1906-1975). The office of the postulation for the beatification cause of Baba Simon in Maroua elaborated profoundly on Father Simon Mpeke as a saintly priest for Africa and the world and the barefooted missionary.
Brief Biography of Father Simon Mpeke
The office of the postulation located in Maroua observed that Father Simon MPEKE was born around the year 1906, in Batombé (Edéa) in Cameroon, of non-Christian agricultural parents.In 1914, while schooling in the school taken care of by the German Pallutine Fathers, he asked to be baptised. His wish came to be realised and he was baptised on 14th August 1918, after the First World War, by the French, Holy Ghost Missionaries in Edéa, with Simon as his Christian name.He took as job Head Teacher, in the primary schools found in the remote areas in Edéa and later in the main mission in Edéa.It is here, that in 1921, he will get to know that “a Black could become a priest.” He did not hesitate one bit.
He therefore, turned down his wedding arrangements with a young girl, to whom he was betrothed and began studying Latin with a small group of friends. In August 1924, he gained admission into the Seminary at Yaoundé, which opened its doors in July 1923.There, he left a rich memory of himself as an excellent, serious, very pious and peaceful Seminarian.Moreover, he is part of the first batch of 8 priests to be ordained in Cameroon on the 08th of December 1935.Right from the Seminary, he was accustomed to the practice of Contemplation, and had begun a small project with others, of an active and contemplative congregation.In the year 1936, he was nominated vicar of a remote mission, where he was remembered as a priest full of zeal, very supernatural, one who did incredible things and who gave of his time without reserve.
Again, being highly influenced by the Theology of his era, he decided to stand out rightly against the Religious Traditional practices of this area. He was recognized as a priest of great value and this made him to be appointed in 1947 to the large parish of New-Bell in Douala, where he became the Parish priest by the end of the year.He gave all he had as skills in the parish, by developing various congregations and brotherhoods, in supporting also, the different Catholic Action groups and schools and he was very much available and his generosity for his flock knew no bounds.
Again, during the early years of 1950, the institution of the fraternities of the Brothers and Sisters of Jesus, in his parish, made him discover the Spirituality of Charles de Foucauld. In 1953, he joined the secular institute of the Brothers of Jesus and asked for a Sabbatical year in order to do his “novitiate” in Algeria.He will later become one of the founders at the international level of the Union Sacerdotale Jesus-Caritas and its first head in Cameroon and in Africa.Also, given his love and influence among God’s people, he was even nominated alongside two others for the post of the Auxiliary Bishop to his Bishop.
Towards the year 1954, he had the feeling of a call to evangelize the peoples of North Cameroon who were considered “pagans.” After due prayer and reflection, and filled with the dynamic missionary spirit of the Encyclical “Fidei Donum,” he became, in 1959, the first Cameroonian secular missionary priest in his own country.After a brief stay in the community of the Brothers of Jesus, he took residence in Tokombéré, where we have the present Diocese of Maroua-Mokolo. Living alone and in complete destitution, the “barefooted missionary” spent his life fighting misery which, according to a wise Muslim, he saw in it an “enemy of God.” His intense prayer life and his contagious joy served as luminous testimony of God’s love even in the remotest villages in his large parish.
Through his creation of schools, sanitary structures, undertakings against injustice, setups to cater for the youth and the call for universal brotherhood, he allowed for a real promotion of the population until it became contemptible. His worry of permanent dialogue with the leaders of Religious Traditions and his encounter with the Muslims made him the prophetic precursor of Inter-religious dialogue, which was further reemphasized by Vatican II and gained for him the nickname “Baba Simon” (Father Simon), which is still very much used, even 40 years after his death, by both Christians and non-Christians.It is on the 13th of August 1975 that he passed away, exhausted, with a life completely dedicated to the service of God and men.
My Advocacy and Crusade for the Canonization of Cameroonian Saints
One of my advocacies, that is, a public support for or recommendation of a particular cause or policyhas been to promote the beatification cause of our own Cameroonian distinguished saints which we have not been used to. The nonagenarian and highly celebrated Cardinal Francis Arinze has repeatedly reminded the African diocesan bishops to promote the causes of their own people as was recommended by Pope John Paul II when he visited Nigeria on March 22, 1998 to beatify Blessed Iwene Tansi. Cardinal Arinze set the example by promoting the beatification cause of Father Iwene Tansifrom the Archdiocese of Onitsha, in Nigeria who is now Blessed.
I have made it a mission and vocation to enlighten our African bishops on the importance of documenting the lives of our own who have distinguished themselves with heroic virtues to a high degree by forwarding their names to the Holy See for beatification so that they can be recognized by the universal church. Unfortunately, in Africa, we do not have the culture of recognizing our own but we have to change and learn to recognize our own, otherwise no one will recognize them. The initiatives and crusades I have undertaken so far are as follows:
First, on August 8, 2020, I wrote an open letter to Bishop George Nkuo regarding the earnest need to launch the beatification process of late Prof. Dr. Bernard Fonlon.
Second, as if that was not enough, 3 months later, on November 7, 2020, I addressed a second open letter to Bishop George Nkuo reminding him of the primordial significance regarding the earnest need to launch the beatification process of late Prof. Dr. Bernard Fonlon. All these two open letters fell on deaf episcopal ears because some of our African bishops are centered on amassing money and wealth and building large structures forgetting the fact that this other spiritual dimension, namely, the beatification cause of our own people is a spiritual aspect which is of vital importance for the spiritual enrichment of the faithful of their dioceses.
Third, on November 28, 2020, I wrote an open letter to the Bishops of National Episcopal Conference of Cameroon (NECC) and the Symposium of Episcopal of Conferences of Africa and Madagascar (SECAM)on the earnest and urgent need to consider updating the names of African Saints in the Roman Catholic Church.
Fourth, on Thursday, November 10, 2022, I wrote an Open Letter to the Most Reverend Paul Lontsié-Keuné, Bishop of the Diocese of Bafoussam and His College of Consultors regarding the Earnest Consideration on the Official Petition to the Holy See and launching of the Beatification Process of Archbishop André Wouking of Immortal and Evergreen Memory, on the 20th Anniversary of his passing into Glory (November 10, 2002 – November 10, 2022).
Fifth, on January 26, 2023, I wrote an Open Missive to the Bishops of the Bamenda Provincial Episcopal Conference (BAPEC) remembering Archbishop Paul Mbiybe Verdzekov†, Archbishop Emeritus of Bamenda, Cameroon, Thirteen Years After (January 26, 2010 – January 26, 2023) and Three years after the Official Launching of His Process of Beatification.
Sixth, on Monday, March 13, 2023, I wrote an Open Letter to the Most Reverend Joseph-Marie Ndi-Okalla, Bishop of the Diocese of Mbalmayo, Republic of Cameroon regarding the Earnest Consideration of the Official launching of the Beatification Process of Bishop Paul Etoga of Blessed, Glorious, Evergreen and Revered Memory, First Cameroonian Catholic Bishop (1955), Pioneer Bishop of the Diocese of Mbalmayo (1961), First Black African Indigenous Bishop of Central Africa (1955), the African Bishop who fought against Colonialism and Racism in the Church.
Seventh, on Monday, April 3, 2023, I wrote an Open Missive to Archbishop Samuel Kleda, Archbishop of the Archdiocese of Douala regarding the Need to begin gathering Documentation for the Introduction of the Beatification Cause of Cardinal Christian Wigyhan Tumi (Shufaay Kintam) on the Second Anniversary of his passing into Glory.
As you can see, I have been unrelentingly reminding the African bishops that it is important for them to forward the names of their own who lived a remarkable holy life to a high degree and reputation. Pastoresgregis (English: The Shepherds of the Flock), subtitled “The Bishop, Servant of the Gospel of Jesus Christ for the Hope of the World,” a post-synod apostolic exhortation released on October 16, 2003 by Pope John Paul IIoffers doctrinal and pastoral principles intended to guide Catholic bishops. In that document, it states on number 29: “Consequently, each particular Church should be concerned to celebrate its own saints who were Bishops and also to remember those pastors who by virtue of their holy lives and enlightened teachings handed down to their people a particular legacy of admiration and affection. They are the spiritual sentinels who from heaven guide the way of the pilgrim Church through time. In order to keep ever alive, the memory of those faithful Bishops who were outstanding in the exercise of their ministry, the Synodal Assembly recommended that particular Churches or, when suitable, the Bishops’ Conferences, should make the lives of these Bishops known to the faithful through updated biographies and, when the case warrants, consider the possibility of introducing their cause for canonization”. That is why our bishops should take this call seriously. The Bishops of other continents like Europe, North and South America, Asia have taken this call to heart and we have seen many of their own being declared saints. In Cameroon, this is the first of its kind and more needs to be done for the bishops to forward their own for beatification.
Conclusion
The office of the beatification cause of Father Simon Baba has recommended that wecontinue to pray therefore, for this cause of Beatification as well as, for our dear Region of the Far-North of Cameroon, still exposed to threats from the terrorist group of Boko-Haram. Through the intercession of Baba Simon, may Christians know how to be at peace and to continue in his footsteps to testify to “the Good News of the Divine Filiation of every human being” (Benedict XVI, Africae Munus, n° 8.
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Negotiating an Anglophone Identity
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2003-01-01T00:00:00
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"References" published on 01 Jan 2003 by Brill.
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https://dokumen.pub/virtue-in-political-life-yves-simons-political-philosophy-for-our-times-9956762830-9789956762835.html
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Virtue in Political Life: Yves Simon's Political Philosophy for Our Times 9956762830, 9789956762835
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Yves R. Simon (1903-1961), one of the greatest contemporary philosophers, gives a modern formulation for many classical...
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dokumen.pub
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https://dokumen.pub/virtue-in-political-life-yves-simons-political-philosophy-for-our-times-9956762830-9789956762835.html
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Table of contents :
Cover
Title page
Copyright page
Dedication
Contents
Acknowledgments
Preface
Chapter 1 - The Definition of Moral Virtue
I: Modern Substitutes for Virtue and their Inadequacy
The Recourse to Natural Goodness
Social Engineering
Psycho-Technology
II: Towards a Definition of Virtue
Problems of Translation Regarding Hexis
Virtue is not Habit
Virtue is not Grounded in Opinion
Virtue is not Science
III: Understanding Aristotle’s Definition of Virtue
Distinguishing Virtue from a False Intention and from Vice
The Intellectual and Moral Virtues in Practice
The Interdependence of the Virtues: The Aristotelian and Stoic Positions
The Definition of Moral Virtue
Knowledge of Moral Axioms through Instinct
Chapter 2: Virtue in Public Life: Simon’s Concept of the Common Good
I: Brief Historical Overview
Introduction
The Birth and Evolution of the Concept: Ancient Greek Philosophy to Medieval Times
The State of the Concept in Modern and Contemporary Thought
II: The Threefold Classificatory Scheme of Virginia Held as Outlined in the Public Interest and Individual Interests and her Concept of the Public Interest
Preliminary Considerations
The “Preponderance Theories” of Thomas Hobbes, David Hume, and Jeremy Bentham
The “Public Interest as Common Interest” Theory
The “Unitary Conception”
Virginia Held’s Proposed Constituent Elements of the Common Good
III: Simon’s Concept of the Common Good
Two Misconceptions of the Common Good
Simon’s Concept of the Common Good
Drawing the Threads Together
Chapter 3: Virtue in Public Life: The Virtue of Theoretical Truth and the Virtue of the Ruler and the Ruled
Introduction
I: The Virtue of Theoretical Truth
The Truth Value of Witness
The Truth Value of Science
The Truth Value of Creative Freedom
Freedom of the Intellect: The Trouble with the Position of the Liberals
Truth and the Market Place of Ideas
The Role of Authority in Teaching Transcendent Truth
II: The Virtue of the Ruler and the Ruled
Rule by the Virtuous
Rule by the Experts or by an Elite
Freedom from Self: Obedience as Perfective
Chapter 4: Virtue In Public Life: Virtue and Law
Introduction
I: Virtue and the Idea of Natural Law and Philosophical Challenges to the Idea
The Idea of Natural Law
Philosophical Challenges to the Idea of Natural Law
II: Virtue and Facets of Positive Law and Natural Law
On the Existence of the Just by Nature
On Knowledge of Natural Moral Law
On Law as Premise and Conclusion: The Role of Virtue
On God as the Author of Natural Law and Natural Moral Law
Conclusion
Bibliography
Back cover
Citation preview
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https://www.academia.edu/5329967/Christianity_and_the_Proliferation_of_Ancestors_Changes_in_Hierarchy_and_Mortuary_Ritual_in_the_Cameroon_Grassfields
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Christianity and the Proliferation of Ancestors: Changes in Hierarchy and Mortuary Ritual in the Cameroon Grassfields
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2013-12-05T00:00:00
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Christianity and the Proliferation of Ancestors: Changes in Hierarchy and Mortuary Ritual in the Cameroon Grassfields
|
https://www.academia.edu/5329967/Christianity_and_the_Proliferation_of_Ancestors_Changes_in_Hierarchy_and_Mortuary_Ritual_in_the_Cameroon_Grassfields
|
In African spirituality, ancestor engagement with the community is always mediated through material objects. This article argues that materiality gives meaning and validity to the ancestral system. Ancestral objects are an embodiment of the ancestors or ancestral meaning-making, which links the visible community to the world of the spirits. However, ancestral objects also draw meaning and validation from those who inherit them, such as kings or titleholders who together with them connect the community to the spiritual source of well-being and vice versa. The article argues that such interplay is based on the material, religious and ritual conception of ancestral objects with their inheritors and the well-being of the community they represent. However, most studies on African religious art objects have focussed essentially on the symbolism behind ancestral objects and their motifs rather than on the interplay between ancestral objects and meaning-making in relation to community’s wel...
As in many other ethnic groups of Northern Ghana, Bulsa elders play a leading role in the traditional society. Their prominent position is based on their owning the shrine of the founding ancestor of their lineage and thus becoming the lineage-head. This status is acquired from their predecessors according to the rules of lateral succession which means that it is not the sons who succeed to their deceased father’s office, but the eldest of his younger brothers. This rule also applies to larger lineages. Among all the descendants of the deceased elder/ancestor, the oldest living man of the most senior generation will inherit and succeed. For many other ethnic groups in Northern Ghana, such a regulation only applies to 3-4 generations, but for the Bulsa it may refer to ten or more generations. As the members of such a lineage can live in more than 50 homesteads, the shrine of the founding ancestor and with it the office of the elder rotates through all these homesteads. All shrines and secular goods acquired by this founding ancestor, for example female ancestor shrines, shrines of bush spirits (ngandoksa) and important medicine shrines, rotate together with the male ancestor shrine. It is economically extremely important that also all land and livestock, and in earlier times also slaves of the ancestor, are subject to this rotation. An important task of the elder is offering sacrifices to the ancestral shrine. The sacrifices are not so much offered to the deceased personality or his soul (chiik), but to a divine element (wen), which the ancestor acquired in his childhood. In a particular ritual (wen-piirika) this wen descended from the sun (wen) into a small earth mound, and if the lineage does not die out it will receive sacrifices for centuries. Thus, in the so-called ancestor veneration a partial aspect of the God of Heaven (Wen or Naawen) is worshipped.
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THE BEGINNING OF CATHOLICISM IN BAMBILI
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Our Lady of Fatima Parish Bambili
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https://www.olfpb.org/blog/the-beginning-of-catholicism-in-bambili-b8471
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Although it is recorded that Our Lady of Fatima Parish Bambili was created in 1997, this is not in any way to say that Christianity in Bambili began barely 25yrs ago. The history of Catholicism in Bambili goes far beyond this period. In fact, it can be traced well back to the twentieth century. The Sacred Heart missionaries led by Rev. Fr. Joseph Lenartz had opened the first mission at Shisong Kumbo on new year's day 1913. This was actually the very first Catholic mission established in the then administrative Bamenda Division, now the North West Region of Cameroon. On trade expeditions through Kumbo, a group of Bambili indigenous traders came into contact with Father Lennartz and his few Christians in the Shisong mission. They took interest in worshipping with them and around the nineteen twenties, they were making efforts to implant the faith back in their native Bambili village. They worshipped from house to house and their sessions consisted principally of the recitation of prayers learned in Shisong.
Worship by these early Christians in Bambili as elsewhere in the grass field was not a smooth ride. They met with fierce hostility from traditional authorities and other pagan individuals at the time. When they tried to set up a worship structure at "Atomietoo"(the present site of the Presbyterian Church) near the Bambili palace, for example, they were chased away by "kwi ifuo" and even threatened with banishment from the village if they continued practicing this their new religion publicly. Committed to the faith and steadfast, they stood their ground and finally set up a small worship house at Mishi at Achi(the present St Francis of Assisi Quasi parish cemetery). Constructed with local materials, worship continued in the structure and Christianity kept growing in Bambili through the efforts of these early Christians who included: Andreas Tangie, Joseph Ma abo, Michael Foleng, Nazarius Amungwa, Paul Abety, Peter Ndikum, Simon Nsha’ah, Augustine Awemo, Akwo Ngwashi, Bartholomew Fombung, Benedict Ndikum, Francisco Ashungwe, John Ntewah, and John Moungang. This group, together with their wives were baptized in Shisong around 1924 and they got married at the same time. They were later joined by the second generation of younger men like Donatus Ndofor, Nicholas Asanga, Marcus Mushongong, Mathias Njele, Thomas Amungwa, Cletus Chungong, and their wives.
The Coming of Bambui Mission Station
As the early Christians mentioned above alongside others continued to keep the flame of Christianity burning, a bolster came around 1935 when a parish was created in Mankon and Bambui became one of its mission stations. Later in 1950, Bambui was upgraded to a full parish with Bambili as one is its mission stations. With this development, there was a need for a more befitting worship house. Consequently, a permanent church was constructed at Ntsewhi in 1954 (the present St. Francis Quasi parish Multi-purpose hall) and the Christians moved from the small Mishi church house to the new church. It is worthy of note that by the time of moving to this new church, hostility against Christians was gradually abating and the Christian population (mostly indigenous)was increasing.
The Coming of Educational Institutions and Christian Growth In The Parish.
The early and mid-nineteen sixties saw the creation of several educational and professional institutions such as CCAST, E.N.S, R.C.A, CENEEMA, IRZ/IRA, etc in Bambili and environs. There was consequently an upsurge in the population of the village with most of the incoming people settling in the Nibie area and other neighboring quarters where most of the institutions are located.
There was therefore the need to find a place of worship close to the incoming student and worker population to save them from the difficulty of having to cover long distances to the Ntsewhi church. Temporary worship places were sought in the buildings of CCAST and E.N.S where Masses took place on Sundays and feast days. As the population continued to grow, the Catholic Church authorities requested and obtained land from the Fon of Bambili and used part to start a second primary school. This was done in 1964 to add to that which had earlier been constructed in Ntsewih in 1952. This newly built primary school was however taken by the state in 1971.
The advent of the Social Center Worship House.
With the ever-growing population, there was the need to find a more permanent and spacious place of worship. With the availability of part of the land that had been acquired from the Fon, Rev. Fr. Bouma, the then parish priest of the mother Bambui parish decided to build a multipurpose structure to serve both the purposes of celebration of the Eucharist and the holding of other social events. This was done in 1974 and the said building served the intended purpose with its activities taken care of by the Ntsewhi catechist supervised by the Bambui mother parish. With the passing years, more and more Christians came to worship in the spacious social center hall on Sundays. This necessitated the appointment of Mr. Raymond Niba as pioneer catechist in 1977 to take charge of the catechetical responsibilities of the worship center. He worked here with commitment until his retirement and passed on to eternity this silver jubilee year 2022. Christians who worshipped here requested in due course and got the social center upgraded to a Eucharistic center by the Archbishop of Bamenda. This was on November 24th, 1986 and the act actually meant the creation of a new mission station in Bambili placed under the patronage of St Ignatius of Loyola. These were already unmistakable indicators of a parish in gestation.
OUR LADY OF FATIMA PARISH TAKES OFF.
We mentioned from the very beginning that Sunday 3rd August 1977 was a memorable day in the history of Our Lady of Fatima parish Bambili because it is on that day that His Grace Archbishop Paul Verdzekov(RIP) created the parish. The infant parish took off with two missions being at Momnibie and Ntsewih. Although the Momnibie mission was a much younger mission than the several years old Ntsewih mission it was accorded the status of the main parish church perhaps for reasons other than age. It got named after Our Lady of Fatima.
The Setting Up of Parish Structures
With the creation of Our Lady Of Fatima Parish, there was an immediate need to start work on erecting the parish structure. This meant that land had to be acquired for this purpose. For this reason, a delegation met the Fon of Bambili who readily offered a piece of land between the E.N.S buildings, the R.C.A, and the Agric road. Work was immediately planned and launched on this piece of land and on it today stands the parish church, the presbytery, and a multipurpose hall under construction: efforts of providing adequate infrastructure for Our Lady of Fatima Parish since its creation 25years ago have succeeded and continue to succeed thanks to the successive parish leadership by the Marist community and the generosity of parishioners, the MarisFathers, and the other benefactors.
Ordination of First Priest In Our Lady Of Fatima Parish Bambili
One of the most historic events that took place in the parish a few years after the erection of the parish church was the priestly ordination of Father Constant Amoussouga, sm alongside three deacons in 2003. It is worth recalling that the first priest of Bambili origin, Rev Fr. Foleng Peter had been ordained in the far-off Kumbo diocese in 1993 and many Christians didn't have the opportunity to witness an ordination due to travel difficulties. One had come to their doorstep.
On that memorable day of 5th July 2003, the newly constructed parish church received His Grace Archbishop Paul Verdzekov who presided over the solemn ordination. It was such a beautiful and heavily attended ceremony that brought together not only clergymen and religious from far and near, but also civil authorities, traditional dignitaries, and family members of Father Constant from Benin. The parish is yet to witness another ordination after that of Reverend Father Constant who by divine working was called upon shortly after his ordination to serve as Parish Priest of the same Our Lady of Fatima Parish. His appointment came in replacement of Father Anaua Finau who took ill and left the Parish. The three-year term of office as Parish Priest gave the young energetic priest in a young parish with a predominantly youthful student population the opportunity to fast-track the spiritual and material growth of the parish.
The Creation of Ntembang And Ntahmoukong Missions.
Apart from the two missions of Momnibie and Ntsewih that were already in existence upon the creation of Our Lady of Fatima Parish in 1997, the newly created Parish soon saw the birth of two additional mission stations in Ntembang and Ntahmoukong. These two missions before now had barely existed as prayer centers occasionally visited by the clergy. Ntembang and Ntahmoukong mission stations continued to witness a growth in population and pastoral activities as permanent churches were eventually constructed there before the birth of St Francis of Assisi Quasi Parish in Ntsewih in 2018 to which they now belong.
OUR LADY oF FATIMA PARISH BEARS FRUIT.
It is written in Genesis 1:26 that: "...be fruitful and multiply". Our Lady Of Fatima fulfilled this biblical mission in 2018 when it gave birth to St Francis of Assisi Quasi Parish Ntsewih. That a quasi Parish was carved out of Our Lady Of Fatima Parish before it even got to 25yrs is clear proof that maturity and achievements don't depend only on age but also on the ability to create an impact on society.
The rapid growth of Our Lady Of Fatima Parish and the subsequent carving out of the Ntsewih Parish from it can be attributed to the remarkable growth in population since the creation of the University of Bamenda. The church hierarchy of the Bamenda Archdiocese must have seen the need to split the Parish in order to make for easier administration and evangelization of the huge student population living around the university campus and environs. Who knows if more parishes will not be carved out of Our lady of Fatima parish in due course as the Christian population seems to be growing very rapidly.
EVANGELIZATION AND GROWTH OF SPIRITUALITY IN OUR LADY OF FATIMA PARISH.
The strength of a parish is measured not only by its material and infrastructural assets. Its spiritual viability is all-important and even primordial. The growth of Our Lady of Fatima Parish twenty-five years after the creation has therefore not only been significant physically and materially but also spiritually. The spiritual health of the parish since creation can be explained by her strict implementation of the pastoral plan of the Bamenda ecclesiastical province incidentally adopted just around when the parish came into being. Aspects of the pastoral plan such as the promotion of personal evangelization, family prayers, and SCC activities such as gospel sharing are fully practiced in the parish. All these have gone a long way to gradually establish the new church which is actually the family of God and an awakening church. Even the recently introduced concept of synodality is gaining ground in the parish and Christians are becoming more and more aware of the spiritual fruits of working together for the church doctrine, reconciliation, forgiveness, faith, love, justice, and peace to become reality in the parish.
PRAYER AND ACTION GROUPS AS CATALYSTS OF SPIRITUALITY IN THE PARISH.
In addition to other organs to promote the spiritual growth of Our Lady of Fatima Parish, Bambili, there is the existence of prayer and action groups. Some of those groups include The Catholic Men Association (C.M.A), the Catholic women association (C.W.A), cadets of Mary, St Jude society, Blue army, Catholic charismatic renewal, Sacred heart of Jesus and his immaculate heart of Mary(ASHJIM), Bona more society, association of parish choir, Parish Youth Council precious blood, divine mercy, etc. These movements are engaged in different prayer, spiritual, social, and even economic income-generating activities which all go to enhance the concept of living together in a synodal atmosphere. Their activities include weekly meetings, prayer sessions, corporal works of mercy such as visits to the sick, and setting up small income-generating projects such as poultry farming, beekeeping, etc. Owing to their activities, these groups are considered to be a vital aspect of Our Lady of Fatima Parish and the parish hierarchy has never spared any effort in encouraging their activities.
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APOSTOLIC WORKERS AND THEIR COLLABORATORS – ARCHDIOCESE OF BAMENDA
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APOSTOLIC WORKERS AND THEIR COLLABORATORS
CLERGY
Diocesan Clergy
There are 136 Diocesan Priests incardinated into the Archdiocese of Bamenda working along with the Religious and Diocesan Priests from other Dioceses. Since 2014, 68 priests have been ordained for the Archdiocese of Bamenda. We render immense thanks to God for the increase in the number of vocations to the Priesthood. At the same time, we still acknowledge that, in spite of the increase, some parishes still have just a single priest to minister to them which means that there is still more need for priests.
As of now, 8 Diocesan Priests from the Archdiocese of Bamenda are studying out of the country, 6 are Fidei Donum Missionaries in the Diocese of Portsmouth in England, 1 in the Diocese of Galveston-Houston, and 1 is in the Archdiocese of Firenze in Italy, with which we have a partnership. Six (6) Diocesan priests were called to rest by the Lord during this quinquennium.
The Diocesan Priests can be grouped according to the following age groups:
80 years and above: 1
70 – 80 years old: 10
60 – 70 years old: 30
50 – 60 years old: 30
40 – 50 years old: 38
30 – 40 years old: 17
25 – 30 years old: 10
NAME BIRTH ORDINATION 01. Msgr. Clemens NDZE 06/07/1931 18/12/1960 02. Msgr. Engelbert KOFON 02/01/1942 16/12/1966 03. Msgr. Lucas SANOSI 19/08/1944 31/10/1971 04. Fr. John Musi 26/04/1945 28/04/1977 05. Fr. Michael YUH 19/03/1948 28/04/1977 06. Fr. John Bosco AMBE 24/11/1949 28/04/1977 07. Fr. William NEBA 15/12/1951 28/04/1977 08. Fr. Anthony VIBAN 17/01/1950 19/04/1979 09. Fr. John BINTUM 18/11/1950 19/04/1979 10. Fr. Joseph AKEM 28/12/1950 19/04/1979 11. Fr. William TARDZE WIRNGO 10/07/1952 19/041979 12. Fr. Michael KINTANG 11/11/1950 22/04/1981 13. Fr. Henry DINAYEN WIRBA 10/11/1953 14/04/1982 14. Fr. Clement PISHANGHU 23/11/1956 06/04/1983 15. Fr. Chrysanthus TIM 05/05/1947 25/04/1984 16. Fr. Cletus TITA 13/02/1952 25/04/1984 17. Fr. Humphrey TATAH MBUY 04/06/1957 11/08/1985 18. Fr. Anthony NGEH 13/02/1954 02/04/1986 19. Fr. Ignatius WAINDIM 20/07/1961 06/04/1988 20. Fr. Michael Suh Niba 24/01/1962 06/04/1988 21. Fr. Martin FORGWE 26/07/1960 03/04/1991 22. Fr. Joseph TANGKA 24/11/1960 22/04/1992 23. Fr. Joseph ATEH 25/01/1962 22/04/1992 24. Fr. Bernadine NSOM 14/06/1962 22/04/1992 25. Fr. Isaiah Benedict FRU 27/04/1963 22/04/1992 26. Fr. George Ngalim 10/01/1963 22/04/1992 27. Fr. George NGWA 12/03/1962 19/03/1994 28. Fr. Paschal NSAH 28/03/1964 19/04/1995 29. Fr. Victor FORGHO 06/10/1965 19/04/1996 30. Fr. Ernest TIMCHIA 04/09/1966 19/04/1996 31. Fr. Charles NGUOBI
32. Fr. Jude TAH FONCHAM
02/08/1962
19/12/1955
12/06/1996
12/01/1996
33. Fr. Joseph NCHITU 18/03/1967 02/04/1997 34. Fr. Oliver GAM 11/10/1961 02/04/1997 35. Fr. Augustine NKWAIN 21/06/1968 02/04/1997 36. Fr. Antoninus TANTAN 10/05/1968 15/04/1998 37. Fr. Gregory CHEO NGWA 10/03/1967 15/04/1998 38. Fr. Bonaventure NDONG 12/12/1967 15/04/1998 39. Fr. Paul ACHA 01/06/1962 02/04/1999 40. Fr. Anthony Ful BANGSI 23/02/1967 07/04/1999 41. Fr. Michael Miabesue BIBI 28/07/1971 26/04/2000 42. Fr. Cletus Ashu AMAH 07/06/1973 23/042003 43. Fr. Collins OTIA 28/06/1975 14/04/2004 44. Fr. John BERINYUY 18/12/1975 30/03/2005 45. Fr. Thomas AMUNGWA 13/10/1973 30/03/2005 46. Fr. Cyprian DIANG 18/03/1973 19/04/2006 47. Fr. Michael MUA 21/01/1975 19/04/2006 48. Fr. Terence CHI 15/06/1975 19/04/2006 49. Fr. Derek Che CHOH 01/01/1975 11/04/2007 50. Fr. Raphael ALETUM 01/10/1979 11/04/2007 51. Fr. Emmanuel SENINKA 21/05/1982 09/04/2010 52. Fr. Leonard AKIUMBENI 15/02/1983 27/04/2011 53. Fr. Paul Remjika NYUKIGHAN 26/06/1983 27/04/2011 54. Fr. Kenneth NGWOBELA 12/07/1984 11/04/2012 55. Fr. Paul Fru NJOKIKANG 26/05/1983 11/04/2012 56. Fr. Valentine NDONG Z. 15/02/1981 11/04/2012 57. Fr. Ignatius BERILIY 17/03/1982 11/04/2012 58. Fr. Emmanuel Ngu 19/04/1983 03/04/2013 59. Fr. Valentine KIKPU TATAH 01/07/1973 03/04/2013 60. Fr. Elijah FRU NDE 16/09/1980 03/04/2013 61. Fr. Francis Tche Nde M. 05/10/1983 03/04/2013 62. Fr. Frankline N. Kamgeh 30/11/1984 03/04/2013 63. Fr. Ernest Njodzeven 27/08/1976 03/04/2013 64. Fr. Stanley Njobarah 08/07/1983 03/04/2013 65. Fr. Boris Lemfon 08/04/1985 03/04/2013 66. Fr. Emmanuel Ngu 19/04/1983 03/04/2013 67. Fr. John Paul II Ngwa Ambe 22/08/1985 29/05/2014 68. Fr. Patrick Mbih Atang 17/03/1983 29/05/2014 69. Fr. Richard Chin 09/11/1977 29/05/2014 70. Fr. Alban Fonlon Berinyuy 12/06/1986 29/05/2014 71. Fr. Benedick Ndikum 16/02/1982 29/05/2014 72. Fr. Emmanuel Rinda Bamuh 20/12/1980 29/05/2014 73. Fr. Francis Ngong Wam 01/10/1981 29/05/2014 74. Fr. Gatien Ngah 16/11/1984 29/05/2014 75. Fr. Pascal Ambe Fuh 21/04/1985 29/05/2014 76. Fr. Leo Ndanjong Asanga 04/03/1987 08/04/2015 77. Fr. Gilbert Fuka Akoni 14/05/1983 08/04/2015 78. Fr. Lesley Fonye Keman 04/11/1987 08/04/2015 79. Fr. Wilfred Buma Forte 08/03/1984 08/04/2015 80. Fr. Parfait Cheo Zoa 18/04/1988 08/04/2015 81. Fr. Mathurin Armand Samo 17/08/1979 08/04/2015 82. Fr. Gabriel Afumbom Tokoh 09/01/1984 30/03/2016 83. Fr. Patrice Tapie 05/09/1986 30/03/2016 84. Fr. Godlove Ngenge 01/08/1985 30/03/2016 85. Fr. Divine Chi Fru 05/05/1977 30/03/2016 86. Fr. Romaric Njuakom 03/01/1986 30/03/2016 87. Fr. Andre Demanou 09/05/1986 30/03/2016 88. Fr. Gaston Afah Forbah 27/09/1987 30/03/2016 89. Fr. Anthony Chiatii Njingo 30/08/1987 30/03/2016 90. Fr. Bertrand Mangoua 29/04/1987 30/03/2016 91. Fr. Emmanuel Meyanui 24/12/1979 30/03/2016 92. Fr. John Vianney Mbangsi 31/05/1987 30/03/2016 93. Fr. Roland Kang Ategha 09/12/1984 19/04/2017 94. Fr. Killian Ndonui 23/11/1986 19/04/2017 95. Fr. Marius Momukweh 05/04/1985 19/04/2017 96. Fr. Harris Wadinga 03/07/1988 19/04/2017 97. Fr. Kizito Gopte Gopte 14/06/1986 19/04/2017 98. Fr. Marcellus Mbuh 10/07/1985 19/04/2017 99. Fr. Richard Fuh Suh 04/12/1979 19/04/2017 100. Fr. Lionel Kiven 10/02/1992 24/04/2019 101. Fr. Michael Sollivan Ngwa 20/09/1984 24/04/2019 102. Fr. Ferdinand Nsah 30/05/1988 24/04/2019 103. Fr. Beltus Asanji 22/09/1984 24/04/2019 104. Fr. Denis Tem Meh 01/10/1983 24/04/2019 105. Fr. Wilson Formuluh 04/05/1987 24/04/2019 106. Fr. Divine Reemla 12/11/1985 24/04/2019 107. Fr. Hyacinth Kam 25/05/1987 24/04/2019 108. Fr. Niba Angu Ngenyui 12/02/1993 04/07/2020 109. Fr. Vitalis Ake Njang 03/07/1989 04/07/2020 110. Fr. Pancras Ngeh Ngwang 22/03/1987 04/07/2020 111. Fr. Ambrose Saam 07/04/1989 04/07/2020 112. Fr. Colins Berinyuy 17/10/1981 04/07/2020 113. Fr. Aloysius Chukwuka A. 10/07/1973 24/04/2019 114. Fr. Linus Mbikatu Nkwale 17/05/1988 04/07/2020 115. Fr. John Siewe 20/10/1992 04/07/2020 116. Fr. Joseph Awemo 30/10/1986 04/07/2020 117. Fr. Joseph Ngeh 15/08/1985 04/07/2020 118. Fr. Arnauld Kenne Tsayem 06/03/1991 04/07/2020 119. Fr. Paul Che Nkwain 25/08/1988 04/07/2020 120. Fr. Bertrand Zoum Chimewa 15/09/1987 04/07/2020 121. Fr. Remigius Elvis Ngangte 01/10/1987 04/07/2020 122. Aldon Kenne Manfo 03/09/1993 07/04/2021 123. Alexis Akeambom Abeh 07/011994 07/04/2021 124. Dickson Esah 02/11/1988 07/04/2021 125. Eugene Kum Chu 08/05/1989 07/04/2021 126. EUGENE Wokiashi Powoh 08/09/1988 07/04/2021 127. Ivo Suh Ngwa 31/01/1991 07/04/2021 128. John Paul Limnyuy 15/03/1983 07/04/2021 129. Maxellus Keye 29/09/1990 07/04/2021 130. Valery Bemsii Nyah 18/03/1991 07/04/2021 131. Alphonsius Tangko 29/04/1989 07/04/2021 132. Emmanuel Sevidzem 01/11/1987 07/04/2021 133. Lambert Eseme Etim 14/11/1990 07/04/2021 134. Stephen Ewane Nchadze 26/12/1989 07/04/2021
Diocesan Priests out of the Country
Rev. Fr. Paul REMJIKA Italy
Rev. Fr. Francis NGONG WAM Italy
Rev. Fr. Antoninus TANTAN Italy
Rev. Fr. Cyprian DIANG TOH Italy
Rev. Fr. Kenneth NGWOBELA Italy
Rev. Fr. Gatien NGAH Italy
Rev. Fr. Frankline KAMGEH Italy
Rev. Fr. Anthony CHIATII NJINGO England
Rev. Fr. Gaston AFAH England
Rev. Fr. Elijah FRU NDE England
Rev. Fr. Emmanuel RINDA BAMUH England
Rev. Fr. George NGWA England
Rev. Fr. Bernardine NSOM England
Rev. Fr. Gregory NGWA CHEO U.S.A
Rev. Fr Godlove NGENGE South Africa
Deceased Diocesan Clergy
NAME: DIED
Fr. Paul VERDZEKOV 26/01/2010
Fr. Donatus BASEBANG 02/12/1987
Fr. Peter CHU 31/01/1994
Fr. Ivo NDICHIA 02/01/1999
Fr. Peter AMAH 30/11/1999
Fr. Henry MESUE 09/02/2003
Fr. Timothy SOH 20/01/2006
Fr. Valentine NGORAN 31/01/2008
Fr. Emmanuel LUKONG 13/01/2009
Fr. Peter MUKONG 13/12/2010
Msgr. James NSOKIKA 10/08/2013
Fr. Christian MOFOR 11/06/2015
Fr. Evaristus YUFANYI 24/08/2015
Fr. Arnold AMBE 16/09/2016
Msgr Joseph AYEAH 30/08/2019
Fr. Cosmas NDANG NGONG 00/00/2019
Fr. Joseph NGAH 02/02/2021
Fr. Patrick LAFON 04/03/2021
Diocesan Priests from Other Dioceses
Clergy of Institutes of Consecrated Life and Societies of Apostolic Life
In the Archdiocese of Bamenda, there are 35 Priests spread in 16 different communities of Institutes of Consecrated Life and Societies of Apostolic Life.
NAME BIRTH ORDINATION 01. Fr. Henri Peeters 09/02/1940 12/07/1964 02. Fr. Arnold Verhoeven 31/11/1943 28/06/1969 03. Fr. Monday Noah 09/11/1981 10/05/2014 04. Fr. Chrysantus Mbiemieh Manu 30/03/1986 24/02/2017 05. Fr. Ndichia Anthony Ndang 11/07/1982 04/02/2012 06. Fr. Ohanga Benedict Oduor 07/08/1983 16/05/2015 07. Fr. Shudzeka Elvis Berka 04/07/1973 29/07/2006 08. Fr. Tatah Johnson Leinteng 09/08/1984 13/02/2015 09. Fr. Ephraim Ugodu 27/07/1978 16/08/2013 10. Fr. Joseph Menjo Tangka 02/06/1942 08/12/1977 11. Fr. Stephen Wara 12/04/1958 12/01/1996 12. Fr. Ewang Ndille Michael 20/04/1947 31/05/1997 13. Fr. Charles Raymond A. 17/04/1950 11/05/2001 14. Fr. Rory O’BRIEN 29/10/1929 10/04/1955 15. Fr. Brian BYRNE 12/09/1944 11/04/1971 16. Fr. Angel VALENZUELA S. 19/11/1943 23/09/1967 17. Fr. Aloysius Ngongbi Kongnyuy 30/04/1984 19/07/2013 18. Fr. Wirkom Donatus Moshuimo 01/02/1971 12/04/2007 19. Fr. Pascal Fomonyuy Tatah 28/03/1976 12/04/2007 20. Fr. Siver Kibuh 15/04/1977 22/06/2013 21. Fr. Cornelius Bamenjo Wirsiy 02/04/1984 09/04/2015 22. Fr. Jude Berinyuy Lukong 05/09/1979 13/05/2013 23. Fr. Martin Dikwa 28/04/1980 14/04/2012 24. Fr. Gioacchino Catanzaro 01/01/1946 27/05/1973 25. Fr. Emil Nyuyki Fon 20/03/1988 04/07/2020 26. Fr. Kenneth Kinyuy 11/05/1978 1604/2009 27. Fr. Amos Bongdin 23/11/1985 09/04/2015 28. Fr. Valentine SAHNYUY 27/01/1979 24/06/1920 29. Fr. Kenneth Njong Akua 09/01/1988 01/19/2019 30. Fr. Didier Hadonou 23/05/1968 09/05/2004 31. Fr. Emile Kouma 22/05/1970 17/02/2007 32. Fr. James Nguemo KENFACK 09/11/1980 25/01/2020 33. Fr. Serge MPANGA KWANDA 07/07/1979 24/04/2019 34. Fr. Erwin HINDANG 15/10/1966 20/06/2006 35. Fr. Placid MUNTONG GWEH 14/03/1988 28/04/2019 36. Fr. Dieudonné Ngenso BOMYE 05/02/1980 10/08/2012 37. Fr. Prosper Nyuydze Kunse 07/03//1984 27/04/2019 38. Fr. Francis Njoko Domleu 02/02/1981 23/02/2013 39. Fr. Joseph Kuate 03/02/1968 27/01/2001 40. Fr. Salomon Edinguele 01/09/1987 27/04/2019 41. Fr. Nnomo Zambo Emmanuel 08/05/1975 25/04/2009 42. Fr. Armand Janvier FESSI 11/05/1958 21/07/1984 43. Fr. Jean Baptiste NSIMI B. 29/08/1973 24/04/2009 44. Fr. Sanama Sidiang Robert 18/10/1971 07/07/2007 45. Fr. Emeribe Chibuzo Marcel 16/01/1973 06/08/2011
Fr. Augistine Ojiribe
Fr. Michael Eze Ukwu
Members of the Institutes of Consecrated Life and Societies of Apostolic Life
Male Clerical and Non-Clerical Institutes of Consecrated Life and Societies of Apostolic Life
Male Institutes of Consecrated Life and Societies of Apostolic Life in the Archdiocese at the Period covered by this Report are:
Mill Hill Missionaries
The Mill Hill Missionaries, officially known as St. Joseph’s Missionary Society, was founded in 1866, in Mill Hill, North West London, England by Herbert Cardinal Vaughan. It is a Society of Apostolic life and of Pontifical Right. The Society’s fundamental charism is working in the area of Primary Evangelization. However, now it also focuses on inter-faith dialogue, justice and peace issues, Reconciliation and Mission animation. The Society started its missionary work in Cameroon in 1922 when the Apostolic Prefecture of Buea was entrusted to them by the Holy See. They started in Bonjongo, then moved up to Shisong (now Kumbo Diocese) in 1923 and then to Njinikom in the Archdiocese of Bamenda which was erected into a Parish in 1927. They have been the pioneers of the evangelization of the Ecclesiastical Province of Bamenda and at the heart of the work of evangelization in the Archdiocese of Bamenda since its creation, collaborating with the Local Ordinaries and the local clergy in the establishment of many early parishes and educational institutions.
Up to the time of this report, they were entrusted with the pastoral administration of only one Parish, namely, St. Jude’s Parish, Fundong. But since 2005, and with their increasing numbers, their pastoral commitment to the Archdiocese is also on the increase. Besides being engaged in Parish Pastoral Ministry in the Archdiocese, one of their members is part of the staff in St. Thomas’ Aquinas Major Seminary, one of them was a member of the Archdiocesan College of Consultors and the Presbyteral Council. St. Theresia Parish, Ilung has also been entrusted to the Pastoral care of the Mill Hill Missionaries. At the moment, there are ten Mill Hill Missionaries, eight Priests and two Brothers, serving in the Archdiocese of Bamenda.
They have a Formation House with an increasing number of candidates from the Archdiocese of Bamenda. In fact, the Formation House is being extended to provide accommodation for about 40 candidates. The candidates are sent to the Catholic University of Cameroon – Bamenda for their philosophical formation. Their Theological formation takes place outside the Archdiocese and outside the Country. Presently, they have twenty-nine Mill Hill Missionaries from Cameroon, twenty of whom are from the Archdiocese, serving as Missionaries in different parts of the World.
Being the pioneers of the evangelization of the Archdiocese, they have been considered as our fathers in the faith, and so, up till now, the relationship of collaboration with them in the work of evangelization has been taken for granted and based on tradition, mutual understanding and gentleman’s agreement. We are grateful to the General Superior, the Very Rev. Father Michael Corcoran, MHM, the Society Superior for Cameroon, Rev. Fr. Richard Njoroge, who, in June 2021 officially departed from Cameroon, and to all of them for their availability to continue to be at the service of mission in the Archdiocese particularly engaging in primary evangelization work and working side by side with the Diocesan clergy.
The Monks of the Order of Cistercians of the Strict Observance
Presently, the Cistercian Abbey of Our Lady of Bamenda has Twenty-five (25) members divided as follows:
Twenty (21) solemnly professed Monks. (4) of these are priests,
Four (4) temporarily professed Monks,
No Novices,
No Postulants,
They have not been able to elect an Abbot since 2013. At the moment, Brother Polycarp is acting as the superior Prior Administrator of the Abbey.
The Claretian Missionaries
Up till 2017, the Claretian Missionaries were entrusted with the running of two Parishes, namely, Christ the King’s Parish, Fuli-Kom and Our Lady of Assumption Parish, Santa. Because of the Anglophone crises that hit Kom so terribly, the Fathers in Fuli-Kom withdrew. The Claretian Missionaries are now present only in Santa.
At present, there are three (3) Claretian Missionary Priests in Our Lady of the Assumption Parish, Santa. A Contract between them and the Archdiocese has been signed according to the Code of Canon Law.
The Conceptionists or Sons of the Immaculate Conception (CFIC)
The Congregation of the Sons of the Immaculate Conception, otherwise known as the “Conceptionists” are an Institute of Consecrated Life of Pontifical Right. It was founded on 8th September 1857 by Blessed Luigi Maria Monti. It is made up of Priests and Brothers with equal rights and duties. The present Superior General is a Rev. Brother. Their charism is Charity, serving the needy youth and the sick.
They have been in the Archdiocese of Bamenda since 1989. The Parish of Our Lady Queen of Peace, Njimafor has been entrusted to their pastoral care. The priests do full time services in the pastoral work while the Brothers, as students, cooperate in the service of the Parish. They have special attention and care for needy children, sponsoring a good number of them in the school and for the medical care when they are sick. They are the Custodians of the Archdiocesan Shrine of Our Lady, Mother of the Redeemer – Redemptoris Mater – Jangma which is located in Njimafor Parish.
They have a Formation House in Njimafor and a good number of vocations from the Archdiocese of Bamenda and the Diocese of Kumbo. Some of them are already Perpetually Professed and priests serving in the missionary field of the Congregation in different continents. Presently, the community in Njimafor is made up of two Priests and three Brothers. The brothers are currently running the Medical Health facility that the Congregation opened last year, 2020.
We are grateful to them for the services which they are rendering to the People of God in the Archdiocese of Bamenda.
The Order of the Pious Schools (Piarists) or Calasanzians
Presently, the Piarists Fathers have two communities in the Archdiocese of Bamenda: St. Michael’s Parish, Futru, and the Agro-Pastoral Project at Menteh. The community in Futru has six priests and the Scholasticate 2 priests with six candidates doing the first year Philosophy and Sixteen candidates in second year Philosophy at the Catholic University of Cameroon (CATUC) – Bamenda. The community in Menteh has three priests and two Brothers, who ensure the proper running of their Agro-Pastoral school there. They also run a secondary school and a teachers training college
The Order of Friars Minor, Capuchins
The Order of Friars Minor, Capuchins have one community in Bambui with six Priests, six finally professed Brothers, four of whom are studying in St. Thomas Aquinas’ Major Seminary, Bambui. There are nine Post Novices studying in the Friary.
They are deeply involved in pastoral and social apostolates. Since the last Quinquennial Report, they have taken over the running of the Emmaus Centre which caters for the mentally disturbed homeless people. One of the Priests is in charge of the Prisons’ apostolate. Two brothers work in the vocations’ group of the Parish and two in the Archdiocesan Vocations Team. They take Masses in Bambui Parish and beyond. They were entrusted with the pastoral care of the faithful of St. Bernard’s Parish Kedjom Ketingo.
1.7 The Marist Fathers
The Marist Fathers have one community in the Archdiocese which is administering Our Lady of Fatima Parish, Bambili which was created in August 1997 and entrusted to them. They are also taking care of the Chaplaincy for the students in CCAST (Cameroon College of Arts, Science and Technology). They have established a Handicapped Centre as work proper to them.
Presently, there are two priests in their community. We have just renewed the Contract with them.
Patrick’s Missionary Society (The Kiltegans)
St. Patrick’s Missionary Society or the Kiltegans is an Irish Society of Apostolic Life. At the moment, there is only one Kiltegan Priest serving in the Archdiocese of Bamenda, the one-time, coordinator of two houses for mentally disturbed homeless people in Bamenda urban area, presently the Principal of St. Gabriel’s Technical /Commercial College, Bafmeng, which is a diocesan school.
The Xaverian Missionaries
The Pious Society of Saint Francis Xavier for the Foreign Missions or the Xaverians had one member working in the Archdiocese of Bamenda. He opened St. Paul’s Parish, Benakuma, where he served as Parish Priest for almost two decades. He got retired and took residence in the same parish, but later left due to ill health and could not return when the armed conflict in the Northwest and Southwest Regions of Cameroon escalated. Hence, the society gradually faced out of the diocese.
The Augustinian Fathers
The Order of the Augustinians Discalced (OAD) is a reformed form of the Order of St Augustine (OSA). It was born on May 1592. The Order is a clerical Institute of Consecrated Life of Pontifical Right. Their charism is: “Service of the Most High in the spirit of humility”. Their General House is in Rome, and the Superior General is Fr. Gabriele Ferlisi. They have communities in Europe, South America and Asia. They were invited to make a foundation in the Archdiocese of Bamenda in 2008. Their first community was established in St. Joseph’s Parish, Bafut where they have already started a Formation House. This is their first foundation in Africa.
After about a year of introduction to the pastoral programme of the Archdiocese, the pastoral care of St. Joseph’s Parish, Bafut has been entrusted to them. A Contract between them and the Archdiocese has been signed according to the directives of the Code of Canon Law. The community is made up of the following members: three priests, six postulants and four aspirants. The members of the community are:
Rev. Fr. Erwin Hindang Jose- Superior
The Marist Brothers of the Schools
The Marist Brothers of the Schools, before the Anglophone Crisis, had two communities in the Archdiocese, with six finally professed members and five in temporal vows. Four of them were serving in St. Joseph’s College, Mbengwi, an Archdiocesan secondary school that was entrusted to them, while seven of them served in St. Albert’s Comprehensive College, Bafut which was opened by them in 2004. When the crisis reached drastic levels with schools being shut down, the Marist Brothers had to temporarily shut down their schools as well.
We have signed a Contract with them concerning the running and the administration of St. Joseph’s College, Mbengwi.
The Brothers of St. John of God
The Hospitaller Brothers of Saint John of God have two Communities in the Archdiocese with one priest and five Brothers finally professed and one Brother in temporal vows. They run a Health Centre and pastorally assist the priests of St. Sebastian’s Parish, Batibo. They equally run a Health centre in Abangoh quarter Bamenda.
The Little Brothers of Jesus
A small community of the Little Brothers of Jesus in Bamenda is made up of three finally professed and one temporarily professed members. Besides their witness of a life of contemplation in the midst of the people, one of them is in charge of the Archdiocesan Department for Construction.
Male Institutes of Consecrated Life that have come and left the Archdiocese during the period of this report
Sons of Mary, Mother of Mercy (SMMM)
Two members of the Congregation of Sons of Mary, Mother of Mercy came to the Archdiocese in January 2021. When they arrived, they were assigned two parishes of the Archdiocese (St. Patrick’s Parish, Njinteh and All Saints Parish, Bayelle) to get familiar with the basic policies and functioning of the Archdiocese. In April 2021, they were assigned to begin two parishes in the Archdiocese: St. John Bosco’s Quasi Parish, Bawum – Bafut and Santa Mbei.
Female Institutes of Consecrated Life
There are 229 Women Religious distributed into 18 different Institutes of Consecrated Life who are living and working in the Archdiocese of Bamenda. Since the last Quinquennial Report, 7 new Institutes of Consecrated Life have made foundations in the Archdiocese of Bamenda, namely, the Capuchin Sisters, Sisters of Saint Therese of the Child Jesus, Handmaid Sisters of the Holy Child Jesus, Sisters of the Cross, Sisters of Charity of Saint Jeanne Antide Thouret, Missionary Sisters of Our Lady of Fatima and the Passionist Sisters. We shall now look at the various activities they carry out in the Archdiocese of Bamenda.
New Female Institutes of Consecrated Life which have made Foundations in the Archdiocese of Bamenda since the last Quinquennial Report
2.1. The Capuchin Sisters
The Capuchin sisters arrived in Bambili, in the Archdiocese of Bamenda on 11th October, 2004 and were officially welcomed by the Parishioners on 24th October, 2004. Their Charism is to love God, “The Supreme Good” and to serve him in the least of their brothers and sisters as apostles of grace and salvation, with a special attention to the youth and the sick, to be well devoted to the Eucharist and united in one heart. They are a true family in the Lord, living in poverty, simplicity and humility following the footsteps of St. Francis of Assisi.
Since they arrived in the Archdiocese of Bamenda, they have had a successful mission in getting candidates who follow their way of life in the Capuchin spirit to serve God and His people by being simple and little among the people of God. As of now, they have 4 finally professed Sisters, 3 temporal professed sisters and 12 postulants. They are involved in education at the Nursery and Primary levels, as well as fully engaged in pastoral activities in Our Lady of Fatima Parish, Bambili, especially assisting in distributing Holy Communion, as well as bringing Holy Communion to the sick in their homes.
At the Parish level, they are involved in Pastoral work, and they participate in different prayer and action groups, and also assist in the educational life of the Parish by taking care of the Nursery and Primary School. They teach pupils to grow mentally, spiritually and morally, to be good citizens tomorrow. In all, their missionary work in the Archdiocese of Bamenda has been successful till date.
2.2. Sisters of Saint Therese of the Child Jesus
The Congregation of the Sisters of St. Therese of the Child Jesus of Buea Diocese is an Institute of Consecrated Life of Diocesan Right. It was founded by the Rt. Rev. Jules Peeters, Bishop of Buea in 1963. They have communities in the Dioceses of Buea, Kumbo, Mamfe, Douala and in one Diocese in Spain. They carry out the following apostolates: Education, Health Care, Pastoral and Social Work in Parishes and the Prisons.
They arrived in the Archdiocese of Bamenda on the 27th September, 2007. Their Charism is love and unity, expressed in joyful simplicity. They have one Community in the Archdiocese of Bamenda with two members. Since their arrival in the Archdiocese of Bamenda, they have been involved in Health Care. They work at the Diocesan Health Centre known as St. Blaise Clinic. Their vision is to assist St. Blaise to develop and offer some specialized Medical Care to the inhabitants of the Archdiocese of Bamenda and beyond.
Notwithstanding the challenges that they face, they have excelled in their ministry to the sick and are doing everything possible to bring relief to the many patients who come there on daily basis. With the growth of this Health Centre, many people will have access to health care at a very affordable cost.
2.3. Congregation of the Handmaids of the Holy Child Jesus
The Congregation of the Handmaids of the Holy Child Jesus is an Institute of Consecrated Life of Pontifical Right, founded on 15th January 1931 by Mother Mary Charles Magdalen Walker, a Religious of the Sisters of Charity. She came to Nigeria under the invitation of Bishop Joseph Shanahan, then Prefect Apostolic of Southern Nigeria to help in the education and evangelization of women and children.
Their Charism is “All-embracing charity”. The members, following the example of the Blessed Virgin Mary, the Handmaid of the Lord, carry out the following apostolates: Education, Health Care, Pastoral Ministry and Social Work. They have communities in Nigeria, Ghana, Cameroon, Togo, Sierra Leone, Kenya, England, Italy, Germany, the United States of America and Canada. In Cameroon, they have communities in the Dioceses of Buea and Kumbo.
The Handmaids of the Holy Child Jesus arrived the Archdiocese of Bamenda in September 2010 and founded a community in St. Francis Xavier’s Parish, Bali where they have established and run a college of their own, namely, Ancilla Catholic Comprehensive College, Wosing –Bali. Their vision is to assist in the work of evangelization through education in the Archdiocese of Bamenda. Their community is made up of 4 Sisters, three finally professed and one temporarily professed.
2.4. Congregation of the Sisters of the Cross of Chavanod
The Congregation of the Sisters of the Cross of Chavanod is an Institute of Consecrated Life of Pontifical Right which was started in Chavanod, South East of France, in 1838 by Mother Claudine Echernier and Father Pierre Marie Mermier. Their charism is to participate generously in the Mystery of Jesus’ death and Resurrection in the world for the salvation of all mankind. They are concerned in making God known and loved by all. They are involved in education, health care, pastoral work and social work. They have communities in Europe, Asia, Africa, Latin America and North America. They have been in Cameroon in the Archdiocese of Yaounde since 1987.
The sisters packed out of the Diocese due to Anglophone Crises.
2.5. Missionary Sisters of our Lady of Fatima
The Congregation, initially called “Missionary Daughters of our Lady of Fatima”, simply known today as: “Sisters of Our Lady of Fatima”, was founded on 2nd October 1949, in the Sanctuary of Our Lady of Fatima at Pieve (Perugia) in Italy, by Mother Emma Pia Pignanelli. She died in 1975. It is an Institute of Consecrated Life of Diocesan Right with the Generalate in the Archdiocese of Reggio Calabria, Italy. Their Charisma is Marian-Franciscan, inspired by the message of our Lady of Fatima, centred on the daily prayers and sacrifices for the conversion of sinners in the whole world, the propagation of the rosary, through the poor, chaste and obedient lifestyle of St. Francis. Such charisma is manifested in an apostolic form through the education of children, youth, with the Samaritan care towards the needy, abandoned and orphans.
Through contact with a Diocesan Priest of Kumbo Diocese, they started getting vocations from Cameroon before they were invited by the then Archbishop of Bamenda to make a Foundation in the Archdiocese of Bamenda. They arrived Bamenda on 18th November 2009 and started a community in Immaculate Conception Parish, Ngomgham, which is made up of two Professed Sisters. Since their arrival in the Archdiocese, they are fully involved in pastoral activities of the Parish at all levels. At the diocesan level, they carry out any activity assigned to them working in close collaboration with the Bishops. They have a Formation House and eight young girls in formation. The community is made up of 7 members, two finally professed, five in temporal vows and three postulants.
We thank God for their presence, and we hope and desire that they will grow and found many more communities in the Archdiocese of Bamenda.
2.6. Congregation of the Sisters of the Passion of Our Lord Jesus Christ (Passionist Sisters)
This Congregation was created in 1918 in Poland by Mother Josepha Halacinska. It is an Institute of Consecrated Life of Pontifical Right, and follows the Rule of the Third Order of St. Francis of Assisi. It is both contemplative and active. Their charism is to glorify God through prayer and, and to work for the salvation of mankind. Their spirituality is centred on the Passion, Death and Resurrection of Our Lord Jesus Christ. Their apostolate includes education and the care of children and youth, catechetical and pastoral work with Christian movements and associations, social and charitable work, medical work, etc. They have communities in Poland, Canada, Italy, Germany and Cameroon. They have been in Cameroon since 1986 and have two communities in the Archdiocese of Bertoua.
Through the invitation of the Archbishop Emeritus of Bamenda, they arrived in the Archdiocese of Bamenda on 09 August, 2013 and founded a community in Santa Mbei, Assumption Parish, Santa. For the moment, they have three members in their community, one finally professed and two temporarily professed.
Presently, they are involved in the work of education in the Nursery and Primary School in the Parish. In future, they hope to get involved in health care.
2.7. Sisters of Divine Providence
At the invitation of the Archbishop, the Sisters of Divine Providence came to the Archdiocese of Bamenda in June 2021. They are in control of the Health Centre in Our Lady of Lourde’s Parish, Njindom.
Female Institutes of Consecrated Life and Societies of Apostolic Life which have been in the Archdiocese before the period of this Report.
2.8. Tertiary Sisters of St. Francis of Assisi
Since the last Quinquennial Report, the communities of the Tertiary Sisters of St. Francis have grown from eight to nine, the youngest being Ntasen. They have a total of 91 sisters, 60 finally professed and 31 in temporal vows who live and work in the Archdiocese of Bamenda.
New developments within the congregation comprise:
Health:
Njinikom hospital: Construction of Project Hope – Centre for HIV/AIDS patients; a new theatre, a new pharmacy; a new physiotherapy department; a new maternity; and a new surgical ward. The hospital has a new Matron, four resident doctors and 235 beds.
Bafut Health Centre; 105 beds and two resident doctors and a new Matron.
Ntasen Hospital: Construction of a new maternity.
SAJOCAH (St. Joseph’s Children and Adults Home) which serves as centre for the handicapped and rehabilitation presently has two 200 beds.
Education:
St. Maria Goretti’s Vocational/Technical College, Njinikom was upgraded to a Comprehensive High School.
Formation:
The Postulancy was moved from Shisong to Bafut.
A new building with 60 beds was constructed at La Verna Spiritual Centre to host renewal courses, meetings, retreats, and rest.
The Congregation held a Provincial Chapter in 2019, all at La Verna Spiritual Centre. For the first time in the history of the congregation, no expatriate was elected to the Provincial Council – the new Provincial Council is made up only of indigenous sisters.
Unfortunately, up till now, there has not been a proper Contract between the Archdiocese of Bamenda and the Tertiary Sisters of St. Francis concerning all the works of the apostolate they are carrying out in the Archdiocese of Bamenda, whether they have been entrusted to them or they are works proper to their Congregation. It is absolutely necessary that this is done as soon as possible according to the regulations of the Code of Canon Law.
2.9. The Missionary Sisters of the Holy Rosary
Since the last Quinquennial Report, the Missionary Sisters of the Holy Rosary have maintained three Communities in the Archdiocese of Bamenda, with a total of Sixteen Sisters. These Communities are Akum, Mankon and Ngomgham. Ngomgham is the West African Candidacy of the Congregation and presently has twenty-two candidates.
The new developments in the Congregation comprise the following:
The establishment of the Treasure Centre, a school for children with intellectual and physical impairment.
One of the Sisters is serving as the Archdiocesan Health Coordinator.
The construction of an Out-Patients Department, a Mortuary and a Theatre at the Holy Family Health Centre, Akum and the employment of two resident doctors.
The election of one of the Sisters originally from the Archdiocese of Bamenda as a Councillor in the General Council of the Congregation.
At present, we are working on a new Contract between the Archdiocese of Bamenda and the Missionary Sisters of the Holy Rosary concerning Our Lady of Lourdes College, Mankon whose running was entrusted to them right from the beginning of its establishment.
2.10. The Dominican Sisters
The Sisters of the Order of Preachers continue to make an important contribution to the work of evangelization in this Archdiocese as one of its spiritual power houses. They are very much appreciated by the faithful. This is shown by the growing number of them who are attracted to become Lay Dominicans. The Dominican Monastary in Bambui presently has Eighteen nuns, all solemnly professed, four novices and one postulant.
Since the last Quinquennial Report, it has realized one major development, namely, the completion of a Large Guest house and the installation of digital Machines for production of liturgical vestments. The installation of the Solar Panels in currently going on.
During a recent Chapter, they elected a new Prioress. There is need to continue to consolidate their monastic tradition and spirituality according to the demands of “Sponsa Verbi”.
2.11. The Sisters of the Holy Union
The Holy Union Sisters have moved from two communities in the last Quinquennial Report to four communities. The two new communities are in St. Mary’s Catholic Comprehensive High School, Ndop and St. Paul’s Comprehensive College, Nkwen, respectively. St. Mary’s Catholic Comprehensive High School is owned and run by them. St. Paul’s Comprehensive College, Nkwen belongs to the Archdiocese of Bamenda in which the Sisters serve as part of the administrative and teaching staff. One of them is Bursar and the other is on the teaching staff. In the four communities, there are twelve (12) finally professed sisters, while those in temporal vows are thirteen (13).
The new developments realized since the last Quinquennial Report include:
The completion of the convent at the new site of St. Mary’s College.
The transformation of the old site of St. Mary’s College into a Centre for spiritual activities, Conferences and Seminars.
The establishment of a Health Centre in part of the plot of the Old Site of St. Mary’s College.
The construction of a multi-purpose building in Baba I serving as a Postulancy and a spiritual centre.
2.12. The Sisters Servants of Mary
The Sisters Servants of Mary, Ministers to the Sick, have two communities: in Widikum and in Alakuma – Mankon, with a total of thirty-two (34) sisters, nineteen (20) finally professed and thirteen (14) with temporal vows. There are seven Novices in the Formation House.
Since the last Quinquennial Report, the following developments have been realized:
The upgrading of St. Maria Soledad’s Health Centre to a hospital with three doctors.
The establishment of the Juniorate in Widikum which automatically stopped the sending out of the Temporarily Professed Sisters to other Countries for their intensive Juniorate.
2.13. The Sisters of St. Ann
The Sisters of St. Ann have four Communities in Bamenda Archdiocese, including the new community which has been established to take care of the newly open Divine Mercy Centre. It is situated about two kilometres from the Formation House. This new community serves as a centre for the promotion of the Divine Mercy Devotion, counselling, retreats, pro-life and family apostolate issues, and has a chapel for Eucharistic Adoration which is open to the public during the day. It equally has a multi-purpose hall.
Some members of the congregation are responsible for the catechetical formation and the preparation of students of Government and lay private colleges in Bamenda urban area for the Sacraments of Initiation at the Archdiocesan level. They also follow up and promote the activities of the Young Christian students (YCS).
Number of finally professed Sisters: 16
Number of temporarily professed sisters: 08
2.14. The Sisters of Christ (Union Mysterium Christi)
The sisters of Christ have only one community in the Archdiocese of Bamenda with five members, Four finally professed and one temporarily professed. They are deeply involved in pastoral and social work in St. Peter’s Parish, Bambui.
2.15. The Infant Jesus Sisters
These sisters who resided at Fundong left the area because of the heightening Socio-political Crises that hit the area so much.
2.16. The Calasanzian Sisters
The Calasanzian Sisters have one community in the Archdiocese. Presently, the community is made up of three sisters, all finally professed and nine postulants. They own and run a Nursery School. In addition to their Education apostolate mentioned in the last Quinquennial Report, they have opened two institutions:
Divine Shepherdess Home Care Centre for girls that are orphans or victims of HIV/AIDS.
Centre for the Promotion of Women for both normal and mentally sick girls. A big house is being constructed to accommodate these two centres.
2.17. Franciscan Missionary Sisters of the Sacred Heart
The Franciscan Missionary Sisters of the Sacred Heart have one community in the Archdiocese of Bamenda, with one finally professed Sister, three temporarily professed sisters and ten postulants.
Since the last Quinquennial Report, they have moved into their newly constructed convent and Formation house, and have opened a Nursery School in their new site. They remain deeply involved in pastoral work in Njimafor Parish.
2.18. Little Sisters of Jesus
The small community of the Little Sisters of Jesus in Bamenda has four members striving daily to live a contemplative life centred on the Eucharist and lived in the midst of the world, sharing the Good News through a presence of friendship.
Lay Collaborators
The Focolare Movement
The Focolare Movement, also known as the Work of Mary, has two communities in the Archdiocese of Bamenda: one for the Male Branch – the Focolarini – in St. John the Baptist Parish, Foncha Street, Nkwen and the other for the Female Branch – the Focolarine – in St. Pius X’s Parish, Akum. The community of the Male Branch is made up of 3 members, while that of the Female Branch is made up of 3 members. Last year, they lost one of their leading female members from Uganda. They have quite a good number of Volunteers or Friends of the Movement, among them a number of Diocesan Priests and Religious.
They continue to organize annually the Mariapolis encounters for families and young people and to carry out the so-called programme of the New Evangelization, especially in St. Pius X’s Parish, Akum which promotes dialogue between Christianity and the African Traditional Religions. One of them was in charge of the Archdiocesan Mechanical and Technical Centre. Another runs an Optical Centre in St. Blaise Clinic, Mankon.
Auxiliaries of the Apostolate
The Auxiliaries of the Apostolate were founded by Cardinal Mercier in France. They are neither an Institute of Consecrated Life nor a Society of Apostolic Life. These are mostly lay women who want to dedicate themselves to the service of the Particular Church, living their consecration in the world. The call is addressed to an individual lay woman by her Bishop, a call which establishes her in an apostolic vocation. As a lay woman, the Auxiliary shares exactly the same conditions as those among whom she lives, personally assuming her own responsibilities and providing for her own needs like any other lay person. As a consequence of this call, it is necessary that the Auxiliary of the Apostolate surrenders her entire life to God and does not marry; neither is she allowed to have children of her own. Since it is a diocesan vocation, it is normally in the diocese that an auxiliary receives the necessary formation before the call and continues to receive throughout her whole life.
There are three members of the Auxiliaries of the Apostolate living and working in the Archdiocese of Bamenda. They work in the office of the coordination and animation of the Catholic Women Association on the archdiocesan, provincial and national levels, the Education Secretariat, the Archdiocesan Book Centre, the Archbishop’s House, Bamenda and the Archdiocesan Bakery.
Catechists
The Decree on the Church’s Missionary Activity, Ad Gentes Divinitus, n. 17 says that “the role of catechists is of the highest importance” in the work of evangelization, for the catechists are “true co-workers of the priestly order”. For them to carry out this role effectively, there is need for formation.
Consequently, during the last decade, the formation of full time and part time catechists has been our priority. This is carried out by the Maryvale Institute in Bamenda. Candidates are chosen by the various parishes who sponsor their formation in the Institute. The Archdiocese subsidizes their lodging. One of the difficulties encountered in the process of formation is that most of them do not have the basic qualification needed to do the programme. To remedy this, the members of the Maryvale Formation Team go round the parishes every year to continue updating the catechists and the entire Christian community with the Echoes and Anchoring Christ programmes. Many have found this to be very valuable.
The Chaplain for Catechists organizes Formation Seminars for parish Catechists two times a year. For this, the Catechists usually come together according to deaneries in order to ease movement and catering. There is also an Annual Retreat for all the Catechists of the Archdiocese at the Paul VI Memorial Pastoral Centre, Bamendankwe, organized by the Chaplain.
There is an Episcopal Vicar for Catechists who follows them up very closely and attends to their various needs and refers the difficult situations and cases to the Local Ordinary, and assists them in various ways so that they can carry out their ministry properly. In Decree n. J-511/12/001 on the “Policy on Catechists in the Archdiocese of Bamenda” published on Monday, 14 May, 2012, the then Archbishop of Bamenda and his Auxiliary spelt out the various categories of catechists. There is a job description for every category and, except for those who are voluntary, they are remunerated accordingly.
In the Archdiocese of Bamenda, Catechists belong to the following categories:
Category 1: Full-time Catechists with a Diploma in Catechetics from Nguti, the Maryvale Institute, or equivalent Institute.
Category 2: Full-time Catechists without a Diploma in Catechetics.
Category 3: Part-time Catechists: Those who serve part time in a Parish (main mission or outstation) or in an Institution while at the same time carrying out their own occupation.
Category 4: Volunteer Catechists: Those who offer their services free of charge as Catechists in a Main Mission/Outstation/Small Christian Community/Institution.
The statistics for catechists in the Archdiocese of Bamenda stands as follows:
Category Married Single Total
Full time: 41 5 47
Part time: 237 71 308
Voluntary Catechists: – – 57
Total number of catechists 278 76 412
Job Description of Catechists:
Full-time Catechists in the Main Mission
Ring the bell, prepare the sacristy and altar for Mass;
Prepare Readers, Choir and Altar-Servers;
Lead morning, evening prayers and other devotions;
Prepare Children and Adults for the Sacraments;
Give doctrine in non-Catholic Primary and Secondary Schools;
Do office work assigned to them by the Parish Priest such as filling registers, etc;
Visit families, the sick and the old at home or in the hospital at least once a month;
Follow up and animate Mission Groups and Small Christian Communities and RCIA Teams.
Organize and attend meetings at Parish/Outstation levels.
Full-time Catechists in the Outstation
Ring the bell, prepare the sacristy and altar for Mass;
Prepare Readers, Choir and Altar-Servers;
Lead morning, evening prayers and other devotions;
Prepare and lead Sunday Services;
Prepare Children and Adults for the Sacraments;
Give doctrine in non-Catholic Primary and Secondary Schools;
Do office work assigned to them by the Parish Priest such as filling Registers, etc;
Visit families, the sick and the old at home or in the hospital at least once a month;
Follow up and animate Mission Groups and Small Christian Communities and RCIA Teams.
Organize and attend meetings at Parish/Outstation levels.
Part-Time Catechists
Ring the bell, prepare the sacristy and altar for Mass;
Prepare Readers, Choir and Altar-Servers;
Lead morning, evening prayers and other devotions;
Prepare and lead Sunday Services in the Outstation;
Prepare Children and Adults for the Sacraments;
Visit families, the sick and the old at home or in the hospital occasionally;
Follow up and animate Mission Groups and Small Christian Communities and RCIA Teams.
Organize and attend meetings at Parish/Outstation levels.
Volunteer Catechists:
Prepare and lead Sunday Services;
Give doctrine for the Sacraments;
Render any other services agreed upon with the Parish Priest and the Christian Community.
In the 444 mission stations in the Archdiocese of Bamenda, it is thanks to the contributions of the catechists that most of these communities exist and are active. In the absence of the priest, the catechists keep the communities alive and report to the Parish Priest at the end of every month when they meet for their monthly meetings. Together with them, most Parish Priests draw their monthly programme of activities and visit their various mission stations. Through them, the various pastoral needs of the communities are known by the priest and he can decide on when to pay a pastoral visit to the area. The catechists have played, and continue to play a very essential role in the implementation of the Provincial Pastoral Plan, especially in the formation of the various Small Christian Communities, Gospel Sharing Groups and the various commissions of the Pastoral Plan.
The Archdiocese takes care of the material welfare of the Catechists in various ways. Their housing is being taken care of, especially those in category 1 and 2. As concerns their remuneration, the various parishes take their responsibility in paying them, and, in some parishes, especially in areas of Primary Evangelization, an archdiocesan subsidy is given, thanks to the subsidy we receive from Rome and to the Annual Catechists Collection made on the First Sunday of Lent in all the Parishes to assist them and contribute to the payment of their remuneration. Added to this, once a year the Christians of a particular Parish may show their appreciation of the services their Catechists are rendering to them by making a collection for them on a Sunday or Solemnity of their choice. The collection is done at Parish level, and the proceeds equally shared among all the Catechists in the Parish without distinction. The tuition fee in the Catholic Primary and/or Nursery School of the legitimate, biological children of Categories 1, 2 and 3 Catechists is paid by the Parish/Institution. On the occasion of the death of a catechist, the Archdiocese provides a coffin and a fixed amount of money to assist the family in the burial of the catechist.
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https://kumbo-limburg.org/2006/07/
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July 2006 â Kumbo Limburg Partnerschaft
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2006-07-19T17:54:00+02:00
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Von: John Paul
Gesendet: Dienstag, 23. Mai 2006 16:20
An: Montz, Winfried
Betreff: Minutes of Kumbo Diocesan Partnership meeting
Dear Mr. Montz,
Greetings from Kumbo, Cameroon. Hope you are all very well and doing fine. It is getting into the second week today, our internet services have not been operational. I am using a public facility to send this mail and the other one you may have received as copy of the one to Barbara on the two volunteers. I cannot remember if I ever communicated the minutes of our last partnership meeting to you. That is why I am sending them again. If I did already, then please just bear with me for sending them again. We are already at the roofing level of the chaplaincy project. We had quite some delays because there was a shortage of zinc in the market.
Greetings to all.
Sincerely yours,
Fr. Daniel
ââââââââââââââââââââââââââââ-
MINUTES OF THE DIOCESAN PARTNERSHIP COMMITTEE MEETING
HELD AT JP2YC ON FEBRUARY 16, 2006
The meeting started at a quarter to 10 a.m. with opening prayers led by Ms Tohtin Eucharia. The coordinator welcomed all hoping we realize our objective for this year. He welcomed Ako especially for being part of the meeting in spite of their distance. He said Kong Bernard had phoned to say that he could not be at the meeting because only two of them were in the office so Eucharia sat in to take the minutes. He also said the Family Life Team was in Ako and had hoped they would prepare one of their leader couples to attend the meeting.
The agenda below was introduced, corrected and adopted.
1. Opening Prayer
2. Word of Welcome
3. Self-Introduction and Roll Call
4. Business of the Day
à Reports from parishes and institutions
à Deliberations
à News
à Other Matters
5. Closing remarks
6. Lunch/Departure
Reading of minutes of the last meeting and the minutes of the Limburg Diocesan Partnership Committee meeting and deliberations on them were added to the agenda after the Word of Welcome.
The following persons were in attendance
Personal Names and email adresses hided by Juan A. Andres.
PARISH/INSTITUTION
1. Ako
2. CWA
3. Djottin
4. Tabenken ? YCW
5. Tabenken ? CMA
6. Elak ? Chairperson
7. Binju-Nkambe
8. Elak
9. Coordinator
10. Youth Team
11. Youth Team
Minutes of the last meeting were read and moved correct by Mrs. Komtangi and Fr. Oliver Shey. The coordinator then read the minutes of the Partnership Committee meeting of Limburg.
Matters Arising From the Home Minutes
Letters granting Limburg the power of attorney were written by the youths who could not have visas and sent to Limburg. The issue of the refusal of visas to the youths is still being followed up. It was discovered that 28 visas were given by the consular services of the German Embassy, to Cameroonians to participate at the World Youth Day. While at the National meeting of Youth Chaplains, there were 17 dioceses present and those 17 diocese got 14 visas to participate, so the question was, ?Who were those who had the rest of the visas?? Among the 28 there were only 2 youths. The national delegation had only 3 people. The youth chaplains at the meeting wrote a complaint to the National Episcopal Conference sighting the irregularities recognized during the time of preparing for the World Youth Day.
Before the visas were refused the Diocese of Limburg had already incurred some expenses like procuring flight tickets on behalf of the Kumbo delegation. The members of the delegation on their part had already incurred some expenses as well. The diocese of Limburg promised to make a contribution to the youths to subsidize their expenditures on the preparations for the trip. Mr. Winfried Montz wrote to Fr. Daniel Ache saying that the money had been paid to the Kumbo Diocesan account and the Diocesan Financial Secretary is working on it. The youths will be expected to collect the money themselves and sign. The transaction may be through in two weeks from the date of this meeting. Fr. Daniel remarked that he was very grateful to Mr. Winfried Montz and the German side for coordinating all of this.
He said embassies in Cameroon now hardly give visas to those below the age of 40.The exception he went on is of those going out for studies in a field which is not being offered by our local universities. Participants were made to know that lots and lots of efforts were made to see that the visas were given but it was all in vain.
A participant thanked Fr. Daniel for this explanation saying that the youths in his parish are taking it badly and not participating well during youth events. Participants were called upon to help the local communities to realize that the aim of the youth ministry is not for youths to travel to Germany; Fr. Daniel added. So any of such disappointments should not be a cause for youth to refrain from youth activities in the parish.
The chairman of the Laity council who was at the beginning of the meeting said Fr. Daniel had explained the situation at the laity council and that Parish Pastoral Council chairpersons and priests should help to explain to the people in the parishes. He was grateful that Limburg is contributing for the expenditure of the youths.
Fr. Daniel said that the Philippines had the same problem but that when Limburg intervened the visas were given but that it couldn?t work here because our country is corrupt and could not explain the disappearance of some youth that had participated at an earlier youth day celebration. Working from such an experience, the consular services of the German embassy needed to be very careful in giving out the visas.
He informed participants that the construction of the JP2YC chaplaincy was suspended together with other diocesan projects at the time the Diocesan Pastoral Centre needed completion and inauguration. He said the financial secretary had informed him that work would soon resume on the project.
As for the fight against HIV/AIDS he said the struggle still continues. The number of those who need help is increasing and we should continue to give support, especially at our respective levels to the orphans and vulnerable children whom the Family Life Office now calls the Chosen Children of God. We should also at various levels encourage pregnant women to go for clinic. This among other things was to ensure prevention from mother to child.
Matters arising from the minutes of Limburg
Sharing was made on the evaluation of World Youth Day and the document is on the Internet and could be gotten from the website www.Kumbo-Limburg.org. It was discovered that most of those who were at the meeting had email addresses. Elak confirmed that they have been writing on all parish issues to their partners.
The coordinator expressed hope that Ako gets a partner as Ako is being advertised even by use of the Internet. Mr. Stefan Hector is working on a possible visit of adults from Kumbo to Limburg in the near future. Fr. Daniel also explained that he got a message from Bishop Kamphaus to Archbishop Esua during his induction which took place on the 23rd of January. He regretted that he was not given the opportunity by the organisers in Bamenda to present the message as it was and during the presentation of similar messages of congratulations. He however presented the message to Archbishop Esua later on the same day. He has sent some pictures of the event to Germany.
Reports from Parishes and Deliberations
Ako: They had their last meeting in October during which they encouraged partnership between missions to keep up the spirit while hoping for a new partner in Germany. A friend of Fr. Njingti wrote and said that they are working to see that Ako gets a partner The letter has been replied to. During the Parish Pastoral Council meeting he explained the visa problem. Two missions have participated in the local partnership. Ako was encouraged to write more on the website giving information about Ako.
Binju-Nkambe: They have not had a meeting for a long time. They have a partnership committee. The partnership is not yet strong. They had a letter from their partners before the celebration of the parish jubilee. They have not yet had any real contacts and the process is now slower with Fr. Stefan being on holiday in Frankfurt. Fr. Robert visits the website daily. Parishioners have not yet taken it serious and it is like it is still in Fr. Robert?s hands. He is working hard to get the Internet at the mission. He regretted that there were misunderstandings over the account he sent on behalf of the youth that did not go for the world youth day. He is happy that Limburg got over the issue and has now moved ahead to transfer the money for the youths. He said his youths who could not get the visas were settled and that parishioners understood the difficulties.
He was thanked for his efforts towards the partnership and for the struggle to get the internet connections. It was positively appreciated that the youths have gotten over the visa problem. Fr. Robert recommended that we respect the policies of the embassy on how they give out visas.
Elak: Had a partnership executive meeting on 2 February to reply to a letter they received in December from their partners, then they received the invitation to the diocesan partnership committee meeting and since the attendance to the executive meeting was poor they decided to reply to the letter after the diocesan committee meeting.
à They have revived youth activities in the parish
à Completed the parish house project
à Have two new projects; the Church in Nkfui and the Nursery school in Elak
à Have the AIDS and orphans project
The coordinator complained that there was poor flow of information in Elak as the Parish Priest claimed he was not informed of the visit of the delegation from Limburg that was here in September 2004 to the parish. It was agreed that in future when a message is sent to a parish a feedback must be gotten before the activity is carried out.
Djottin: They held two meetings: at one they agreed on how to distribute the gifts from their partners and evaluated the jubilee. At the second meeting they celebrated the feast day of their partner parish, made photos and sent to them. They sent a list of those infected with HIV/AIDS to their partner parish for individual partners who might at times subsidise for the cost of the drugs. They also sent letters admitting receipt of the gifts at the time Ulf and the delegation returned from Cameroon.
Tabenken: The interim chairperson of the partnership committee was at the meeting and had little to say for a report since he was just newly appointed to the post.
Fr. Robert was curious to know what was happening to the bakery infrastructure and what the level of correspondence between Tabenken and Oberad is like. It was answered that the two partners get in touch but there were doubts whether the correspondences get to the people on the part of Tabenken or remain at the level of the priest. Fr. Robert recommended that partner parishes should try to know what is happening to each other. He suggested that since the CNL is not being produced a partnership newspaper could be started where parishes sent news to be published monthly.
After deliberating on the issue it was agreed that Tabenken should call a partnership committee meeting including two members from each of the groups in the church and in the village and discuss the issue of the bakery and the health center looking at what they had lost to begin the projects, what they have and what they can do. It was suggested that the problem of the bakery could be coming from too much control from the clergy and religious. When they restart the bakery they should give it to one of the groups to run. They should advertise the bread in St. Rita?s College, Nkambe for a market and later on in St. John Bosco?s College, Ngarum. They can also solve the problem by being open about the things they saw not going well with the projects. When forming the partnership committee they should include the PPC chairperson, the priests and the sisters, members from CWA, Youth groups, CMA, Choir, teachers, Social Welfare, Family Life, Health Commission and other opinion leaders in the village. The chairperson of the committee should be from the main mission. If the Fon is a member his opinion should be like any other member?s contribution and not the final word; he added. They should aim at working without financial support from outside. Look for means of raising funds to revive the bakery. When they organize the meeting they should contact the partnership coordinator so he could attend the meeting with some other members of the diocesan partnership committee. The committee in Tabenken should meet every month. The next Diocesan Partnership committee meeting in June will take place in Tabenken. The members of the Diocesan Partnership Committee to attend the next Tabenken Parish Partnership Committee meeting will include Fr. Daniel Ache, Fr. Robert Tanto, Fr. Andrew Ngah, Mrs. Komtangi and Mr. Lukong Ephraim. Tabenken parish should ensure that the date of the meeting is communicated well on in time so people from this end could plan to be part of the meeting.
John Paul II Youth Centre: They have been working with parishes on the formation of Parish Sub-Commissions for the Youth Apostolate. Visits are being made to parishes to give training to the members of the commission. A member of the team is also attending the counseling course organized by the Family Life Office. She gives the input to the team when she comes back. There would be a meeting of the Youth For Life in March. Parishes were called upon to send two participants: a girl and a boy each. The number of students in the computer department continues to increase and those who complete get employment through the intervention of Sr. Kah and other services around.
They would start a sewing department to sew for the market and also train other youths in sewing. Fr. Robert suggested that the sewing department could be decentralized such that a few sewing machines are taken to the parishes and the products sold in Kumbo and elsewhere. He said this was the dream of the youth center and could hold for other departments that would be opened in future. The Youth Centre is also expecting a consignment of computers from Nascent Solutions Inc. which could be given out to students who complete from the center as starting capital, so they could be made to pay for them bit by bit. They are also thinking of candle production by engaging the use of wax which is a waste product from the production of honey in next door Elak parish.
CWA: They had general CWA diocesan congress at Nkor with 960 participants who mostly trekked from their various parishes. They had so many activities during the congress for which 10 parishes won prizes. Tabenken came first. Many women at the congress sold the products they produced as fruits of the Education for Women programme when they learnt how to make body lotion and omo. The women of Bondu in Tabenken make use of this training most. Mrs. Komtangi already wrote to Limburg about the congress.
There will be an international women?s seminar in Washington between May and June. Before the organizers limited the number of participants from Cameroon to 40, 52 women had already registered. Registration was left open for those who could afford and it happened that most of these are those who are not committed. Kumbo applied to Limburg to support them sponsor 3 participants to the seminar and Limburg accepted to sponsor 2. It was hoped that the women of Kumbo will represent good ideals at the seminar.
Mrs. Komtangi regretted that CWA leaders do not give their programmes to the priests and pleaded with the priests to understand, but it was seen that this was because some leaders remain in leadership for too long and become old. They were advised to revise their constitution.
News
Dr. Brigitta Sassin moved from the partnership desk on 30 November 2004. She now works in Pastoral Ministry in Frankfurt. Fr. Daniel already wrote to her on behalf of the partnership committee. A short message was prepared for her, which participants signed after the meeting to be scanned and sent to her.
Fr. Stefan Diefenbach is in Frankfurt and will be there for a year seemingly on a sabbatical.
Mr. Ulf Erdmann and his companions brought a banner with them, which was still a message of solidarity after the visa problem. The banner would be framed and placed on the wall in the team room at the youth center.
Bishop Kamphaus had brought a partnership candle for the Diocese of Kumbo. It was agreed that the candle be moving from one partner parish to another. The parish that is keeping the candle is expected to bring it each time when they come for partnership meetings so it could be handed over to the next parish. Tabenken did not bring it probably because of the unexpected change in leadership. The candle is still on in Tabenken.
Other Matters
Fr. Daniel announced that the partnership committee lost a member, the chairlady of Tabenken, Mrs Rose Nfor and it was agreed that the partnership meeting in Tabenken would start the day before the actual date at about 04:30 p.m. The next day there would be a mass with the Christian community for the repose of her soul and that of the chairperson before her. The partnership committee would present condolence gifts to the bereaved families.
The coordinator called on parishes and institutions to pay their annual participation and running dues of FCFA 25000 to the Diocesan Financial secretariat. He said the money should be sent in early so that the committee could subsidize the expenditures that Tabenken would incur to host the meeting in June.
The Feast Days of the various partner parishes in Limburg were given as follows:
à Nassua St. Boniface (Bishop, preacher of faith and martyr), June 5th
à Winden St. Wilibrord (Bishop, preacher of faith), November 7th
à Arnstein St. Margareta (martyr, virgin), July 20th
Closing Remarks
The coordinator thanked participants for their contributions especially as they discussed more concretely on issues glided over in the past. He called on partner parishes and institutions to build solidarity among them. He said everyone should be concerned with the Tabenken problem, hoped that the partnership of Djottin should continue to grow as it is doing, thanked Fr. Robert for his struggles towards the grounding of the partnership for Binju-Nkambe and challenged Ako to keep writing on the website. Called on all to make use of constructive collaboration. He read out the draft of the message the committee was expected to send to Dr. Sassin.
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https://lambomsvuvuzela.wordpress.com/
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LAMBOMSVUVUZELA
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LAMBOMSVUVUZELA
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https://lambomsvuvuzela.wordpress.com/
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Birthday anniversaries are milestones that set markers on one’s life trajectory. Fifty is such a golden age and a time for great celebrations. While such celebrations seem perfunctory, they carry immense significance. It is a celebration of life, of a journey and of course, achievements. In private, it is or should be a time of stocktaking.
One way of celebrating a birthday is by “recovering the origins” an idea beautifully expressed in this line: “To know ourselves – and become fully who we are – we have to look back to our origins. The word that seems most apt here is anamnesis, a remembering that connects our present to the past.” In Catholic liturgy it draws significantly from the Eucharist with the words “Do this in memory of me.” In a sense, then true celebrations of birthdays should be a memorial.
The first gift we receive at birth and carry throughout life is our names. Our destinies are wrapped up in the names ascribed to us at birth. To recover the origins of Bishop Michael Bibi, the golden boy, it seems fitting to pay a little bit of attention to his names. The bishop himself recounted that at his birth, there was a little scramble on what name to ascribe him and his grandmother had the last word: “let them say” which turned out to be his middle name “Miabesue.” This presents a little insight to the modus operandi of the bearer of the name. True to his name, he knows how to cut through the noise.
The providential coincidence of Bishop Bibi’s celebration of his golden jubilee in Buea, a few months after taking canonical possession of the diocese of Buea is worth pondering. At the time he celebrated his 49th birthday, he found himself embroiled in an unprecedented backlash as Apostolic Administrator. He had committed the cardinal sin against the Holy Spirit: he had dared touch the golden goose of the diocese: Catholic University Institute of the Diocese of Buea (CUIB) and recalled the popular president of the university, a priest of the diocese.
Bishop Bibi’s arrival as the apostolic administrator also saw the rise of the ecclesiastical gossip paper, “Catholic Spectator”. Threats on his person, frivolous lawsuits and calumny did not deter Bishop Bibi. True to his name and unperturbed by the filth, he stayed the course as though to say: Let them say! The naysayers sought canonical marabouts, poisoned the wells with the tribal tag and held prayer vigils invoking doom and gloom so the Apostolic Administration would not accede to the prime real estate as chief shepherd of the diocese of Buea. They drowned in their own cesspool as Miabesue prevailed as though to say: Let them say!
The fact that Buea diocese got an apostolic administrator immediately instead of a successor Bishop should give some pause. This diocese, the mother of all dioceses in the Bamenda ecclesiastical province had been in crisis since the advent of Bishop Bushu. This remains a basket case of poor adjustment to episcopal transition. With the retirement of now deceased Bishop Pius Awa fondly revered by his priests ascribing to him the title “Pantokrator” literally translated as the “Almighty” and the arrival of the more spiritually inclined Bishop Bushu, the presbyterate of Buea became dangerously divided. The one sticking point that defined and almost derailed the episcopacy of Bishop emeritus Bushu remains the elevation of a coterie of priests and prioritization of their agenda over all others. While Bishop emeritus Immanuel Balanjo Bushu saw his ministry blighted by the infamous memorandum written by his priests accusing him of neglect and playing favorites, Bishop Bibi’s as Apostolic Administrator launched off amidst skepticism, cynicism and outright rejection.
Bishop could not rely just on “Miabesue” – Let them say but invariably turned to Michael. The name Michael is ascribed to one of the archangels and has Hebraic origins expressed rhetorically as “Who is like God?” True to his name, Michael, nobody is like God, he leveled the playing fields and thus won the ire of the old barons and their cronies. The failure of many to grasp the eternal wisdom of Alfred Lord Tennyson’s literary genius captured in his famous line “the old order changeth yielding place to new; And God fulfils himself in many ways, lest one good custom should corrupt the world,” explains the tensions that bedeviled the experience.
The Bible portrays Michael as a soldier and as an archangel. He is named as the protector of Israel while in the book of Revelation, Michael is portrayed as the leader of heaven’s armies in the war against Satan. In Cameroon, the fire brigade is part of the military. Michael, the soldier was sent to extinguish the flames burning in Buea diocese seeking to consume it. He came as a firefighter and troubleshooter and in twelve months demonstrated pastoral leadership skills calming the storms rocking the boat. He might not have been the Bishop Buea Diocese wanted but he is the one the diocese got. One could opine that Buea got an archangel who is a soldier to burnish it and purify it.
Turning 50 while a Bishop is a great feat and a great blessing. Msgr. Paul Verdzekov became a Bishop at the age of 39 having been a priest for only ten years. Msgr. Pius Awa became Bishop at the age of 40 and Msgr. Cornelius Esua became Bishop at the age of 39 having been a priest for averagely ten years. Bibi became a Bishop at the age of 45 having been a priest for 17 years. The wisdom of the experience of years as a priest should be handy and serve the episcopacy. It seems apropos to exhort Bishop Michael Bibi not to let himself be pushed around or be seen as being pushed around. Episcopal collegiality is very important but so is episcopal independence. It is the one lesson he can learn from Bishop emeritus Immanuel Bushu who stood his grounds to create CUIB while the provincial project CATUC was afoot. The symbiotic relationship between him and his predecessor seen in the fact that Bishop emeritus Bushu preached at Bishop Bibi’s 20th anniversary celebration as a priest and Bishop Bibi preached at their joint birthday celebrations is great mark worthy of mention.
In recovering the origins, one thing that must never be lost to Bishop Bibi is his origins. His daily prayer should be the words of King David: “Who am I Lord and what is my lineage that you have brought me this far? (2 Samuel 7:18) And come to think about it, when next the question: Can anything good come from Metta quarter – a notorious neighborhood in Bamenda is posed the answer shall always be a resounding yes! A Bishop!
Bishops have and wield power and a lot of authority. Power is one of the most abused element of the Bishopric. From the humble beginnings in Metta quarters, to Bishop’s house Bamenda and now Bishop of Buea, Bishop Bibi must never contaminate that unassuming personality with hubris. Like the Greek Philosopher Plutarch notes “there is no stronger test of a person’s character than power and authority exciting as they do every passion, and discovering every latent vice.” The exercise of the power and authority bestowed upon Bishop Bibi should bring out the humility of his origins which characterized his life.
It seems fitting to draw a line from Pope Francis’ address to the Roman curia in December 2014 when he lists the spiritual diseases that may plague the curia and the first he references is power/authority. He said inter alia: The disease of thinking we are “immortal”, “immune” or downright “indispensable”, neglecting the need for regular check-ups….A simple visit to the cemetery might help us see the names of many people who thought they were immortal, immune and indispensable! It is the disease of the rich fool in the Gospel, who thought he would live forever (cf. Lk 12:13-21), but also of those who turn into lords and masters, and think of themselves as above others and not at their service. It is often an effect of the pathology of power, from a superiority complex, from a narcissism which passionately gazes at its own image and does not see the image of God on the face of others, especially the weakest and those most in need.[8] The antidote to this plague is the grace of realizing that we are sinners and able to say heartily: “We are unworthy servants. We have only done what was our duty” (Lk 17:10).
The ecclesiological paradigm that animates Bishop Bibi should not just be the institutional namely the Church as an institution but should be the Church as a family.
I have watched from a distance the great pastor that Bishop Bibi is. His pastoral exuberance and effervescence is laudable. Yet, one must hasten to add that there is the need to go slow. The current wave of enthusiasm is to be expected given the diocese’s need for new blood. Every new thing enjoys a certain period of popularity, it soon peters out. My birthday gift to Bishop Bibi on his fiftieth birthday is to remind him that he has 25 long years to serve in Buea or better still as Bishop. I know firsthand how much he wants that diocese to be transformed. With the current predicament of the people mired in an intractable crisis and an economy that is choking, I can only pray Bishop Bibi to go slow with the people of Buea and for someone who has turned 50, he needs to prioritize golden calculated steps.
To this end, I invoke the guidance of St Michael the archangel that he may defend Bishop Michael Bibi in battle, be his protection against the wickedness and snares of the devil. May God rebuke the devil, we humbly pray; and may the prince of the heavenly host, by the power of God, thrust into hell Satan and all the evil spirits who prowl about the world seeking the ruin of souls. Ad multos annos.
Filed under: General, Religion | Tagged: anamnesis, Apostolic Administrator, Bishop Bibi, Bishop Bushu, Buea, CUIB | 1 Comment »
The 2020 European Nations’ soccer jamboree enters its second phase today with the knock off round of 16. Given Europe’s checkered history with Africa especially with respect to colonialism and racism, it seems fitting to enjoy the beauty of the European competition within the backdrop of the current Black Lives Matter Movement and anti-racial sentiments. How is Europe fighting racism, neocolonialism through its much-coveted soccer competition is a question whose answer is blowing in the wind.
It seems worthwhile mentioning in passing that the corporate world’s penchant or seeming pivot to Diversity, Equity, and Inclusion (DEI) is not applicable to such realities. Notice that of all the teams participating at the European Nations Tournament there is not a single African coaching any of them. Fast forward to 2022 when Africa will hold a similar competition, the African Nations Cup and more than half of the coaches would be European and/or white and majority of the African players will be coming from Europe based clubs. One has often had to ask what is African about the African Nations’ Cup?
It seems fitting to attempt to scratch the surface of this million “M-PESA” question by looking at the players of the teams and the countries they represent. Today’s matches will feature four teams namely Wales vs Denmark and Italy vs Austria.
Wales
Wales is part of the United Kingdom that comprises England, Scotland, and Northern Ireland. Outside the world of soccer not much is known about Wales apart from its rich culture, especially its language. Interestingly, there is a Wales-Africa partnership detailed in the following document: https://gov.wales/sites/default/files/publications/2020-11/wales-and-africa.pdf According to this publication, “Wales has been developing and deepening community or institution based links and partnerships with sub-Saharan Africa”
“The African community in Wales, which hails from a number of countries including Somaliland, Nigeria, Sudan and the Democratic Republic of Congo, plays an important role in building and sustaining these relationships particularly through the Sub-Sahara Advisory Panel. A significant and increasing number of people come from sub-Saharan Africa to work in our health and social care services often maintaining strong links with their homeland.”
“To this end, we fund and partner with a civil society partnership operating under the umbrella of Hub Cymru Africa who are able to offer that critical support and tailor it towards different specialist groups ranging from bodies operating in health and education to those working on climate change and equalities issues to diaspora groups”
The current Welsh squad has two players with African genealogy namely Ethan Ampadu who is the son of Kwame Ampadu and is of Ghanaian parentage. Born in Exeter, he currently plays for Chelsea while Benjamin Cabango born in Cardiff and has Angolan heritage. There is Tyler D’Whyte Roberts of Jamaican heritage too.
Denmark
The roster of Denmark has one African namely Yussuf Poulsen 27-year-old born in Copenhagen to a Tanzanian father and a Danish mother. He currently plays for the German side RB Leipzig. There is a large presence of Africans in Denmark. There is a Danish embassy in Algeria, Burkina Faso, Egypt, Ethiopia, Ghana, Kenya, Mali, Morocco and Nigeria.
History records reveal that Danes were involved in the slave trade from the mid-17th century until the 19th century. Randi Marselis notes in his essay “Descendants of slaves”
From the beginning of the 17th century Denmark took part in the Transatlantic trade in enslaved Africans by shipping them and establishing forts on the African Gold Coast (now Ghana). Later the colony of the Danish West Indies, was established on the three Caribbean Islands, St Thomas (from 1671), St John (from 1718) and St Croix(from 1733) and the slavery system functioned until emancipation in 1848. The Islands stayed under Danish rule until 1917 when they were sold to the US and renamed U.S. Virgin Islands. Due to the sale of the islands, Denmark has never received a substantial flow of immigrants from its former slave colonies as has been the case in Great Britain and Netherlands where descendants of enslaved Africans can be said to have formed minority group
Filed under: Sports, Uncategorized | Tagged: #BlackLivesMatter, #DEI, #Euro2020, #Racism | Leave a comment »
In a few hours, the Euro 2020 will be in the history books when Italy meets with England. And not that it matters, supporting either one or the other the difference shall be made by the soccer wizardry, technical savvy of managers and players and sheer luck.
It is not just out of sympathy that the Three Lions have not had any luck and savoir faire to bring home any title in 55 years that is driving my support for the English team. By the way, it seems awkward that with the nonchalance of the Brits towards the problem in Southern Cameroons (Ambazonia) that they caused in the first place, I would be supporting them. The mess the Brits left post colonialism is nauseating and in fact the carnage going in the fight for freedom by the former colony is unforgivable and may need the absolution of the Vatican if the Italians could have the courage to ask. Yes, but let us not mix politics and soccer. Soccer is about entertainment.
I must confess that I have never watched any soccer game of the Italian soccer league which by the way has been home to many African immigrants. What is more, I am Catholic and the seat of Catholicism, the Vatican in Rome is in Italy but this is not enough to win my support for the Italian team.
In 2006, I visited Rome and Florence and saw firsthand the plight of African immigrants which left me aghast. Ten years later matters came to a head with the Lampedusa disaster where 366 African migrants lost their lives en route to Italy and am not blaming the receiving country for this.
What is even more sinister is the fact that Italy is one of those teams that has pure European lineage with no African/Black player in its ranks though they have the distinction of having lured a Brazilian to become Italian and play for them. Yes, one may shoot back that this is European soccer!
Most Sundays many African immigrants watch the English Premier League (EPL)! I am a Manchester United fan and have been for years. Chelsea, Arsenal, Liverpool, Manchester United, Manchester City and Tottenham are the most popular teams amongst African immigrants! Many African immigrants own and proudly don the paraphernalia of these clubs and of course the rivalry, virtual and verbal is part of the daily menu for most of us!
There are currently four Manchester United players with the English team: Luke Shaw, Harry Maguire Marcus Rashford, and Sancho! Two of these have been spectacular throughout the competition.
The English team’s composition reflects the multiracial world we live in! Of course, Nigerian heritage cannot be missing from the picture with the brilliance of the young Bukayo Saka! The bulldozer Kyle Walker of Jamaican descent, Tyrone Mings whose father is from Barbados, the electric Raheem Sterling of Jamaican descent, the daring Rashford with St Kitts parentage, master dribbler Jordan Sancho with parents from Trinidad and Tobago, Kalvin Phillips of Jamaican descent and Calvert-Lewin are the many blacks who have lifted the Three Lions to their first final in a major soccer competition.
The story of England’s soccer team’s successful bid this far is one made possible because of migration. And as Stephen Frost notes in his article “The England Football Team, Diversity and Leadership” in Forbes “The London Migration Museum has run a campaign to remind us that without immigration the England team as we know it would not exist.”
England’s team is a true reflection of the Commonwealth just as the French team is of the Francophonie. Yet, I could never support the French team because of the influence of France and its strangle effect on African economies and politics. The English have the opposite approach.
The challenge now is for the society to follow the example of its soccer team. When the Euro Cup comes home, let the glory of the title trickle down to the society so that in the index of racism, England might score better. Is it not reflective of the English that during the pregame anthem some have booed at players for taking a knee in demonstration of their fight against racial injustice? Or even the fact that black players like Marcus Rashford are often taunted when their performances at club level are perceived not to have delivered the goods. Racial slurs and nasty reference to color become the dominant show of disdain. This is just scratching the surface.
In 2019 when I visited my sister and her family, I had the rare privilege of dining with some priests from the archdiocese of Bamenda studying and working within the diocese of Portsmouth that has had a long-standing relationship with Bamenda. Stories of racist taunts against some of them demonstrated the deeply ensconced anti-black and anti-African reality of the English.
The glory of the cup coming home and not going to Rome will find true value when the virtue of tolerance becomes a pillar of the English society. If soccer is the gift of the English to the world and given the religious value of soccer in most African countries, herewith an opportunity for the English to avail of to check their racial biases and idiosyncrasies.
Good luck to the Three Lions and bring home the trophy!
Filed under: Sports, Uncategorized | Tagged: #England, Ambazonia, Arsenal, Chelsea, Florence, Italy, Lampedusa, Liverpool, Manchester City, Manchester United, Rome, soccer, Southern Cameroons, Tottenham, Vatican | Leave a comment »
Three months after the passing to eternity of Msgr. Patrick Lafon, American business magnate and philanthropist, Paul Atang recently donated lifesaving medical equipment to the St Blaise Catholic hospital, Mankon in the archdiocese of Bamenda, Cameroon.
COVID19 exposed and exacerbated the huge health deficits of healthcare systems especially in Africa and while the tsunami of deaths many feared would sweep through Africa did not come to fruition, its tragedy continues to reverberate.
The lack of oxygen at the St Blaise hospital, a few meters away from Fr Lafon’s residence on the hallowed Cathedral grounds led to his demise given that by the time he got to the Regional hospital in Bamenda, it was late. Learning about this, that one who had dedicated his entire life serving God’s people would exit so unceremoniously moved Paul to tears and catapulted him to action.
He immediately set out to work and sought first to establish the whys and wherefores and discovered the dire needs of the budding hospital. Upon receiving a laundry list of things that this hospital needed, Atang had the privilege of his classmate Dr Moka Lantum, a medical doctor, cum social entrepreneur based in Nairobi, Kenya, offering his expertise to guide the selection of appropriate medical devices. Not only did he make the selection, but also availed of his business acumen to handle the logistics of obtaining this equipment.
On Wednesday May 26th, 23 boxes full of medical equipment arrived Bamenda and the Vicar General of the Archdiocese of Bamenda, the Very Rev William Neba in awe and admiration at the magnanimity of Mr. Atang received the donation.
“What else but immense gratitude to Paul for coming to the aid of the less privileged. Many lives will be saved by the generosity of Paul,” noted Fr Neba.
The consignment of goods includes one transport ventilator, four oxygen concentrators, 197 oxygen concentrator accessories, four vital sign monitors, five suction machines and five pulse oxymeters all purchased brand new and cleared at the Douala port at cut throat custom duties.
“Our intention is that if only one person can be saved as a result of this gesture, then we would have achieved what we set out to do,” declared Mr. Atang.
Archbishop Nkea, archbishop of Bamenda unavoidably absent due to pastoral commitments in Kom received the gifts officially on Wednesday June 3rd and handed them over to the matron, Sr Therese Bih and staff of St Blaise hospital. St Blaise hospital is managed by the Sisters of St Therese of the child Jesus.
“Amen to God Almighty we give all the glory. We are merely instruments He uses at His Will to achieve His Divine Desires,” Mr. Atang wrote in a message to the Vicar General.
Mr. Paul Atang is the owner of Capital Care Inc – a renowned healthcare provider within the District of Columbia and Maryland that employs over 600 Africans and African Americans. It has had the enviable distinction of providing superlative services, maintaining excellence and integrity. True to the philosophy of the company he leads, these gifts are from “Gentle hearts and hands that care.”
Mr. Atang Paul is a “son of the soil’ with intimate roots to the Cathedral parish. His great grand father served as the first catechist of the cathedral parish. One cannot fail to notice that Mr. Atang’s unalloyed generosity brings home Pope Francis’ message on the 29th World Day of the Sick celebrated last February 11, 2021 where he noted: The theme of this Day is drawn from the Gospel passage in which Jesus criticizes the hypocrisy of those who fail to practise what they preach (cf. Mt 23:1-12). When our faith is reduced to empty words, unconcerned with the lives and needs of others, the creed we profess proves inconsistent with the life we lead. The danger is real. That is why Jesus uses strong language about the peril of falling into self-idolatry. He tells us: “You have but one teacher and you are all brothers”(v. 8).
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There is no shortage of models of the priesthood who inspire young men to become priests and if I could be a priest, Msgr. Lafon would have been the example of the kind of a priest I would have loved to be. He loved the priesthood and that made the difference. He enjoyed being a priest and served with distinction as a priest for 43 years. He radiated the joy of the priesthood which does not flow from the external accoutrements that seemingly characterize the sacred ministry but wells from within. There is no gainsaying it that Patrick Lafon exuded the dignity of the priesthood. Archbishop Quinn’s answer to the question: “Why would any man in his right mind want to be a Catholic priest today?” brings to bold relief the essence of Msgr. Lafon’s testimony of the priesthood: “I believe . . . that this is the best time in the history of the Church to be a priest, because it is a time when there can be only one reason for being a priest or for remaining a priest—that is, to ‘be with’ Christ. It is not for perks or applause or respect or position or money or any other worldly gain or advantage.”
He embodied very distinctly the response he proclaimed on the day of his ordination: “I am, I am, I am with the help of God.” One could see, hear, taste, smell and feel the charisma of the priesthood in the presence of Msgr. Patrick Lafon. Quite an elite priest without being elitist and Archbishop Nkea’s appointment of him as Vicar for Clergy was quite visionary.
After a 15-year stint at the National Episcopal Conference in Cameroon, one would have expected that his stay at Washington D.C would have given him many openings. He would have been the authority on the Church in Cameroon and the numerous opportunities that such would have opened for him at the United States Conference of Catholic Bishops. He sought no such favors preferring the low profile braving the storms and tempests as he took up abode at the humble rectory of St Theresa of Avila parish in the poor and dangerous neighborhood of South East, D.C.
Who takes a sabbatical to return to academia to pursue a terminal degree in Philosophy? The exceptional rigor of the Department of Philosophy at the Catholic University of America, no respecter of title of Father with the lingering vestiges of racism did not deter or impede Msgr. Lafon from sailing through to the end. Quite a feat in humility, the one endearing lesson of the legacy of Msgr. Patrick Lafon.
I watched in disbelief how together with his classmate and friend Fr William Neba, they would serve us food from their refrigerator and would clean the dishes after us who should have been serving them. That’s the reality of the priesthood in America.
Yet he left a distinctive footprint in his prophetic ministry. Speaking truth to power has been the forte of Msgr. Patrick Lafon even while he served in the lion’s den in Yaounde. His prophetic prowess came to light in his academic pursuits in Political Philosophy. He had learnt from the master, Archbishop Paul Verdzekov that the truth will set us free. He shouted from rooftops the truth that politics should not ipso facto be associated with evil especially in Africa. Buoyed by the wisdom of German born American Political scientist, Hannah Arendt whom Monsignor studied for his licentiate in Philosophy in Rome, which foundation is “fleshified” and fortified by the French Philosopher Yves Simon, Patrick proclaimed “virtue in politics!”
It takes the guts and grits of a prophet to stand on the side of a disenfranchised people and tell the truth to power. He was an unapologetic defender of the 2016 Memorandum of the Bamenda Provincial Episcopal Conference (BAPEC) which advocated a revision of the 1961 Constitution that guaranteed autonomous status of the people of former British Southern Cameroons. I can still hear his gentle voice in the hall of St Joseph’s metropolitan cathedral lambasting the goons of the infamous regime. Ask the Archbishop of Douala, then President of the National Episcopal Conference of Cameroon, Samuel Kleda, the forthright challenge Msgr. Lafon posed him during his visit to the South West and North West Regions in 2017 and the abysmal failure of the conference to stand with the Bishops of the region. His recent outing during the visit of Cardinal Secretary of State at the Vatican drives home the point when in his welcome address, Msgr. Lafon noted: “Cameroon has had the dubious distinction of graduating from 25 years of a one-party dictatorship to forty years of an oligarchy. In the process, juridical arrangements and agreements that founded this country as made up of West Cameroon and East Cameroon were jettisoned and a doomed process of assimilation embarked upon.” He called on the eminent prince of the Church to facilitate dialogue towards a mediated resolution of the “civil war” raging in the area. The death of Msgr. Lafon leaves of a gaping hole in the prophetic ministry at the service of justice and peace. He believed in the truth that there is no peace without justice and did not embrace the doctrine of peace at all cost even that of justice.
Msgr. Lafon was certainly not a stubborn, pigheaded critic “opposant” but a clear-minded person who respectfully and objectively stood for the truth,
And like Martin Luther King Jr stated, “The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy.”
Msgr. Lafon’s prophetic ministry flows not only from his priestly ministry but also from his specialization in philosophy. One could describe Msgr. Lafon as a priest who became a philosopher or a philosopher who became a priest which are two sides of the same coin. Upon return from the stilted walls of the Catholic University of America, he returned to Bamenda where his services became crucial at the Catholic University of Cameroon, (CATUC), Bamenda. After holding the Chair of Philosophy at the said institution and offering lectures in Metaphysics and Epistemology at the John Paul II Major Seminary, Bachuo Ntai, Mamfe, Msgr. Lafon crowned his legacy in Philosophy just a month before his death with the launching of the doctoral program in Philosophy where he would have groomed other budding scholars in furtherance of the Latin adage: Bonum diffisivum sui – Goodness diffuses itself. But helas!
I can still hear his genteel voice gyrating on the rudiments of African Philosophy as he navigated the complex budding discipline. The endearing quality of this servant of God is his simplicity even in his razor-sharp criticality. Patrick Lafon would have agreed with Randall Smith’s conclusion that there is some truth in Alfred North Whitehead’s dictum that “‘Philosophy begins in wonder’ and that ‘at the end, when philosophic thought has done its best, the wonder remains’; yet there is more wisdom in Coleridge’s admonition that ‘In wonder all philosophy began, in wonder it ends… but [while] the first is the offspring of ignorance, the last is the parent of adoration.’” There is wonder about the passing of God’s servant, but this leads us to adoration of the creator who gifted us with this wonderful servant, full of wisdom, so simple yet profound and will be greatly missed.
The one consolation we all should have is the fact that by some happenstance Msgr. Lafon died in the Year of St Joseph and is laid to rest on a Wednesday traditionally in honor of St Joseph. The fact that he is buried on the day on which we begin the novena in preparation for the Solemnity of St Joseph, husband of Mary, on March 19th, is a happy coincidence. Msgr. Lafon had a great devotion to St Joseph. The Catholic Men’s Association (CMA) of the Cameroon Catholic Community of the Archdiocese of Washington D.C. is the fruit of the labors of Msgr. Lafon. St Joseph has been invoked as the patron of a good death. In the words of St Peter Julian Eymard, “St. Joseph is the patron and protector of a happy death. Those who pray to him are certain to die in good dispositions. He is the model of those who wish to die in the Lord.” This explains the eyewitness account of the final hour of Msgr. Lafon: He asked to celebrate the sacrament of penance which he did for about an hour. Thereafter he asked his brother, classmate, and friend whom he fondly called Willy Neba to anoint him. After the rite was performed, he said his body is no longer here and that he wants to meet his God. He said they should raise his leg which was down and heavy up to the bed. Then he just coughed lightly like a little baby who had choked and slept quietly. That was it: “Mission termine!”
May the angels and saints bring him to the home of his father. May St Joseph intercede for his eternal repose and may the sweat, tears and joy of Msgr, Lafon be sown for an eternal harvest.
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March is often celebrated as Women’s History Month. March 8th is International Women’s day and I decided to celebrate this month by writing profiles of 31 African immigrant women across different disciplines whom I could showcase to my daughters as role models. I called a friend to brainstorm on this and being a political junkie, he immediately referenced Kamala Harris. Bingo! Of course! Yet I thought that would be too easy. I moved on and posed the same question to two men whom I respect a lot. The first immediately wrote back recommending his wife, an electrical engineer and then recommended another Zimbabwean woman with a Ph.D. in Real Estate. The second immediately talked about his mother before recommending Ida B Wells. Then I realized that I needed to clarify the scope of this work. I indicated that for this work to have any journalistic mileage, whatever that means, it must presuppose that wives, mothers, aunts, and sisters are the norm for men to celebrate.
And while one can make the case that Valentine’s day just rolled by, and Mothers’ day is on its way, there is something worth highlighting in the fact that these men without any hesitation chose to shine the light on their wife and their mother. In the face of the skyrocketing divorce rates among African immigrants, it is heartwarming that some African men celebrate their wives not just in the proverbial “behind every successful man is a woman” but rather in their own right and on their own merit. This is especially relevant given the many stories in the US of some African men killing their wives both physically and figuratively. During this month of March then let us celebrate the tenacity and tenderness of wives of African men.
While Mother’s Day is still on its way, it definitely is the case that one day could never be enough to celebrate motherhood. Men generally tend to bond better with their mothers just as women bond better with fathers. One set of mothers worth celebrating are grandmothers especially those abroad who are helping many African immigrant families nurse and nurture their children. These grandmothers who should be enjoying the fruits of their labors generously give of their time and energy to provide a service often taken for granted but quite instrumental and invaluable. After raising many of us, our mothers have taken up the role of raising up our own kids while we chase the almighty dollar/Euro. Let us not take their generosity for granted! We cannot compensate them adequately for our mortgaged responsibilities they have assumed.
I remember the joy of spending holidays at Njinikom with my maternal grandparents and often slept on the same bed with Mami Martha Musi, accompanying her in the heart of the rainy season on the long treks to her many farms and having to climb hills with a basket of corn on my head. Experiencing the vicissitudes of life in the village with all its pristine opulence enveloped with the extravagant love of grandparents away from the watchful eyes of parents with their laundry list of do’s and don’ts proved to be a luxury worth its weight in gold.
Women’s history month is a time for celebrating the often-unnoticed and taken-for-granted yet salutary contributions of women to society. We live a in a male dominant world even though women are numerically more. If charity begins at home, we must celebrate Women’s History Month and International Women’s Day by celebrating the women of our lives: our wives, our mothers, our aunts and our sisters. When our daughters and nieces find us celebrating the women in our lives, they would be inspired, encouraged, and motivated. Why we celebrate and how we celebrate are equally important. It is about respect! It is about equality! It is about leveling the playing field. Words are important for they are the vehicles of our thoughts! And yet, they can be deceptive as people say one thing when they mean another and in fact mean the opposite of what they say. Gifts are great but these too could be manipulative.
One way of celebrating women is by looking inwards. What action of mine or behavior of mine wittingly or unwittingly perpetuates disrespect of women and fuels gender based bias. What one thing can I work on that would improve the way I treat women. Shouting from rooftops about women’s rights, women equality or women eh is great but just a start. Change must begin with each one of us. Women’s day is about creating space for women to thrive as women.
Filed under: Uncategorized | Tagged: International Women's Day, Kamala Harris, March, Women's History Month | Leave a comment »
Last Saturday or thereabouts, my friend Jude Ozughen and I reminisced of encounters with Fr Joseph Ngah. He recounted for the umpteenth time a story he has often told of the impact of priests in his life. Growing up in Ndop, at the time Fr Joseph Ngah served there, their mum used Fr Joe to discipline them. Every time they did something wrong, after the initial physical punishment of having to get to the top of Mount Ngoketungia to fetch some particular wood found only there, they had to write an apology and deliver to Fr Joseph and their mother will take it from him after morning mass. Of course, you did not want to meet the priest that often at least not under those circumstances. He asked me to try to get Fr’s Joe’s number so he could be in touch and thank him for the role he played in shaping his life. I dragged on only to learn about his shocking passing three days later.
How can “Pere Joe” as some of us called him exit so unceremoniously? The death of any priest often evokes deep emotions of sadness within the community of course because he is a man of the people and for people or is supposed to be. Yes, priests are automatically associated with virtue and holiness and so it begs the question why a tribute like this is warranted. Fr Joseph Ngah Mbiydzenyuy served as a priest of the archdiocese of Bamenda for 38 years and 10 months. He was a normal “Joe” and in this normalcy touched many lives like mine. Every time one attempts to capture the life of such a larger-than-life person as Pere Joe, a great injustice is done for words pale in expression of the truth of this magnanimous creature.
It is in the very obvious things of life that I find true key to Fr Joseph’s legacy. Fr Joe had a penchant for cleanliness. As obvious as this might seem given that most priests have people taking care of their laundry needs, one could not fail to notice Fr Joe’s peculiarity and particularity of being neat, trim, and clean. While it sounds counterintuitive given the peculiarity of the local church, he carefully straddled the limits of ostentatiousness call it flamboyancy and being well kempt and polished. He remained true to that transcendental property of being – beauty. One could best describe him as someone beautiful for God to paraphrase Malcolm Muggeridge’s characterization of Mother Teresa of Calcutta. It is a beauty radiating the divine and bringing home the fact that cleanliness is next to Godliness.
His greatest legacy in the archdiocese of Bamenda is in his transformation of Bopson a lay private school in the heart of Nkwen with a notoriety for brigands to St. Paul’s Bilingual Comprehensive College. The purchase by the archdiocese of Bamenda did not automatically translate to its Catholicity. It took the “grit, gut and gumption” of Fr Joseph for the Pauline-like conversion to take place. It suffices for anyone to read the tributes on social media from the alumni of this college to ascertain the quality of his work. His name is forever etched in the annals of this school not just for being its pioneer principal but above all for the many lives he inspired and built during his time there. He understood the psychology of young people and bonded well with them shepherding them through perilous paths like Joseph “with the heart of a father.” He was greatly admired by both teachers and students for his pragmatism and down to earth character. You could walk into St Paul and not tell he was in charge except for the immaculate white soutane he donned. Pere Joe vindicated the Bishops’ decision to have priests serving as principals of catholic schools.
Obviously, there is a camaraderie and conviviality that Pere Joe exuded that you could not miss. His intentionality and intensity with relationships is something which will be greatly missed. His uncanny ability to empathize, sympathize and fraternize endeared him to many. You could not miss his signature smile and laughter which always lit up wherever he went to. He knew how to laugh and make you laugh too.
Personally, the one treasure, Pere Joe left me is friendship. In the summer of 1982, Fr Clement Pishangu served in St Theresia’s parish in Small Mankon where we lived. He inspired me to seek to be a priest. He journeyed with me throughout the seminary and even beyond when that journey ended prematurely. While in the seminary, I claimed All Saints parish, Bayelle as my local parish even though my family lived in Buea at the time. So. for seven years of that journey, I had the guidance of Pere Joe, a classmate to Fr Clement. You could not be around Pere Joe and not want to be a priest. He enjoyed his vocation and served selflessly. And by some coincidence, I spent my pastoral year in St Gabriel’s parish, Bafmeng under the tutelage of Fr Peter Amah of blessed memory. They were the three ordained for the archdiocese of Bamenda on April 6th, 1983. Fr Clement planted the seed of what I perceived as a vocation to the priesthood and watered it with Fr Peter Amah and Pere Joe and I did the stonewalling. I am eternally indebted to these priests, all classmates who each in their own way helped shape me. Pere Joe was a true “big brother” who provided the example and the frequent admonition.
I would be remiss if I did not mention that Fr Joseph Mbiydzenyuy was a great preacher. He taught the word and preached the word with distinction. Never a boring moment with him and you know a great preacher when years after you can recount some of his sermons. One that stayed with me was his explanation of the sacrament of reconciliation. He availed of the common experience of being badly in need of a toilet especially if you had a running stomach and got to one and discovered it was broken and dirty. You often would dump before complaining about the state of the receptacle. This impressed upon me the need to go for confession even when the vessel God had chosen to use was in one’s estimation a not too worthy one. It is the characterization of Henry Nouwen’s the wounded healer that he evoked to help us focus on our need for confession.
For Father Joseph Mbiydzenyuy to have died in the year of St Joseph is a happy coincidence given St Joseph is the patron of a happy death. To him we commend our father, Pere Joe as we tearfully bid him farewell and entreat the angels to bring him to God’s kingdom. Eternal rest grant unto him O Lord and Let perpetual light shine upon him. May he rest in peace.
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Every year, the Catholic Church celebrates the World Day of Peace on January 1. In his message for the celebration of 2021, the 54th World Day of Peace, Pope Francis invites Christians “to cultivate a culture of care as a path to peace.” The Holy Father proposes the culture of care as the antidote to the “culture of indifference, waste and confrontation so prevalent in our time.” The year 2020 has taught us how important it is to care for one another and for creation in our efforts to build a more fraternal society.
Anyone familiar with the teaching of Pope Francis will recognize this theme of the war against the culture of indifference as central to his ministry. He frequently talks about “the globalization of indifference.” Francis proposes an alternative with his famous “culture of encounter” and to which he seems to be adding the “culture of care.” When we encounter people, we should care for and about them. The Pope seems to draw a link between indifference and conflict. Indifference breeds, feeds, and leads to conflict.
The prophet Isaiah refers to the messiah as the Prince of Peace (Isaiah 9:6). This is confirmed at his birth which news the shepherds received with great joy and proclaimed the eternal truth: Glory to God in the highest and peace to people of goodwill.” The Church also honors Mary as the Queen of Peace. Given the relationship between Jesus, Mary, and Joseph, one wonders whether Joseph could be referred in any loose sense as the King of Peace? It would seem within the context of the Kingship of Christ, this might be a stretch. And so, to continue with Pope Francis’ postulation of a father’s heart, St. Joseph could be more appropriately described as a father of peace or more appropriately, a peaceful father.
Against the backdrop of Pope Francis’ call for a culture of care, St. Joseph provides a great example. He was not an absentee husband and father. The home is supposed to be the most peaceful place one can imagine. The home is supposed to be a sanctuary. Our homes are temples not because of their gorgeous designs and exquisite beauty but because of the quality of the people with whom we share that space. Home is sacred space shared with intimate persons. Unfortunately, many homes have been transformed to boxing rings and increasingly broken homes and broken families are becoming the norm. This is partly because of indifference.
The affinity between home and hearth(fireplace) is not just accidental but also intrinsic. Home is where we find light, warmth and love. When we turn it to a heathen it is partly because it has lost its warmth. Cold and indifference impede the heat from the hearth.
Indifference is born of a culture that does not care and that is not thoughtful. It is a culture that escapes and avoids the calculus of how one’s actions or inactions affect/impact the other. It is important to note that in relationships it is not enough to be right. The bible presents us with examples of indifference. Abel’s question: Am I my brother’s keeper? Readily comes to mind.
One of Pope Francis’ passage that brings home the issue of indifference is that of the parable of the Good Samaritan. In his seminal work on relationships, Fratelli Tutti, Pope Francis writes:
Jesus tells the story of a man assaulted by thieves and lying injured on the wayside. Several persons passed him by, but failed to stop. These were people holding important social positions, yet lacking in real concern for the common good. They would not waste a couple of minutes caring for the injured man, or even in calling for help. Only one person stopped, approached the man and cared for him personally, even spending his own money to provide for his needs. He also gave him something that in our frenetic world we cling to tightly: he gave him his time. Certainly, he had his own plans for that day, his own needs, commitments and desires. Yet he was able to put all that aside when confronted with someone in need. Without even knowing the injured man, he saw him as deserving of his time and attention. Which of these persons do you identify with?
Life presents daily opportunities for us to encounter people and provide care. It is about paying attention to the presence of the others around us and attending to their needs. And for this we can look to the example of St. Joseph.
In Matthew’s gospel we find how St Joseph enunciates the culture of care when he found out that Mary was pregnant. The evangelist tells us that St. Joseph did not want to bring her to shame and decided to divorce her quietly. (Matt. 1:19). Joseph cared more about Mary’s good name and did not want to bring her any shame. He was not indifferent to Mary’s feelings and reputation.
As a father, St Joseph was not indifferent to his son and we find an instance of this with the story of the Journey to Jerusalem where Christ went missing and Joseph and Mary only found out after traveling back to Galilee. (Luke 2:39-45) We are told not finding him, they returned to Jerusalem to look for him. Christ brought glory to Joseph but also upset the life and agenda of Joseph. Soon after the birth of Christ, St. Joseph had to escape to Egypt for the safety and security of Christ.
St. Joseph invites us to be artisans of peace by being attentive to the needs of our brothers and sisters. How attentive are husbands to the needs and cries of their wives? Joseph used the reason of the heart to attend to Mary’s needs.
How about children? How attentive are parents to the needs of their children? How much time do parents spend with their children? Are parents not being indifferent to their children when they put them on autopilot and spend hours at work moving from one job to the other and end up not recognizing who these children have turned out to be?
Based on our different circumstances in life, lets examine ourselves and see how indifferent we are to those around us. With the father’s heart like St. Joseph’s let us seek to be attentive. There is a tendency to limit care to gifts. We buy gifts for others as a sign of love but we are inattentive to the little details of their lives that make the difference. There is no greater and better gift than presence.
Filed under: Religion | Tagged: 54th World Day of Peace, Culture of care, Fratelli Tutti, Globalization of Indifference, Good Samaritan, Peace, Pope Francis, St Joseph | Leave a comment »
It is with the words “With a father’s heart” that Pope Francis opens his Apostolic letter celebrating the anniversary of the proclamation of St Joseph, as Patron of the Universal Church. The pope seems to be answering a question which he does not tell us. His answer begs the question of why he chooses this description of a heart which answer we get in the concluding paragraph of the letter’s introduction. “For as Jesus says, out of the abundance of the heart, the mouth speaks. (Matthew 12:14).” Yet there is a great paradox, that throughout the gospels, Joseph is silent and gradually fizzles out from the scene. He seems to embrace the spirituality of John the Baptist: Christ must increase while I decrease. (Jn.3:30-35) The silence of Joseph speaks volumes and ascertains the expression that actions speak louder than words.
Anecdotally men have been said to love with their heads and women to love with their hearts. And in popular marriage parlance, the man is said to be the head and the woman is the heart of the family. Hence, when Pope Francis refers to Joseph as having a father’s heart, there is a certain paradox worth pausing to consider.
One cannot lose sight of the fact that the Pope issued this letter on the Solemnity of the Immaculate Conception when the Church celebrates the fact that Mary was born without original sin. This brings to bold relief the fact that Joseph is no stranger to our human experience. But even more so, is the fact that Joseph is not unaffected by his union with Mary. She who is the handmaid of the Lord graces Joseph’s life too. Wherever we find Mary, Joseph is also present. To love Mary, is to love not just her Son but also and of course her husband. Therefore, when we invoke the Immaculate Heart of Mary and the Sacred Heart of Jesus, we should also and always analogously albeit, consider the heart of Joseph.
When the evangelist Luke recounts that Mary treasured these things and stored them in her heart (Lk. 2:19), the same could also be said of Joseph. This narrative is within the nativity scene which begins with Joseph bringing his wife Mary to be counted for the census that had been decreed. Joseph’s heart is rich and full of similar experiences. That heart is full and is overflowing.
No doubt Pope Francis describes Joseph’s heart from different vantage points. It is the fatherhood of Joseph that provides the launchpad from where he soars to the heavens. The word “father” is used at least 34 times throughout the text and indicates quite frankly where Pope Francis wants to lay emphasis namely fatherhood.
“Children today often seem orphans, lacking fathers,” writes Pope Francis highlighting what has become known as the crisis of fatherhood. “Fathers are not born but made. A man does not become a father simply by bringing a child into the world.”
It is as though the Pope is saying it is not enough to be called father but beyond this what kind of father are you. What kind of a heart do you have? To Pope Francis, St Joseph is the father par excellence as evident in the seven-fold adjectival descriptions he makes of St Joseph namely, “a beloved father, a tender and loving father, an obedient father, an accepting father, a creatively courageous father and a father in the shadows.” These are qualities that flow from the heart of Joseph whom the Pope proposes for imitation. Within the context of the Year of St. Joseph, we have randomly selected each of these for a month-long meditation around which we will design weekly reflections.
This project is in alignment with the Pope’s goal for us to “increase our love for this great saint, to encourage us to implore his intercession and to imitate his virtues and his zeal.”
Like Christ, St Joseph even in his silence is inviting us to learn from him for his gentle and lowly in heart. And Matthew presents the challenge in a much more forthcoming way when he notes that: But the things that come out of the mouth come from the heart and they defile for the heart come evil thoughts, murder, adultery, unchastity, theft, false witness, blasphemy. (Mtt.15:18-19). To cultivate a father’s heart, we are exhorted to turn to St Joseph’s heart.
During this month of January, let us seek out the heart of Joseph, a great treasury of love overflowing with blessings and grace. Just as Christ is an adopted son of Joseph, so too are we followers of Christ, adopted children of Joseph. Are you a father? What kind of heart do you have? Are you missing a father? Have you been abused by a father? Turn to the father of all fathers! Are you an absentee father? Seek the heart of Joseph to intercede for you.
Filed under: Religion, Uncategorized | Tagged: Apostolic Letter, January 2021, Pope Francis, St Joseph | Leave a comment »
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Here is a cut from a talk presented during the Day of Sanctification for all the priests of the Diocese when they converged with the Bishop...
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http://sheytatah.blogspot.com/favicon.ico
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http://sheytatah.blogspot.com/2012/04/here-is-cut-from-talk-presented-during.html
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This Blog is a Cultural blog and aims at helping, educating, sharing, entertaining,motivating, socializing, researching etc all kinds of events, topics, people, debates researchers for a mutual understanding, respect & love. It welcomes constructive comments aimed at clarifying, correcting, adding, improving on the various updates in the society.
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Conférence Episcopale Nationale du Cameroun (C.E.N.C.)
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“Conférence Episcopale Nationale du Cameroun (C.E.N.C.)” is the Conference of Bishops of Cameroon. The President is Archbishop Andrew Nkea Fuanya, elected in 2022.
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GCatholic
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https://gcatholic.org/dioceses/conference/025.htm
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Also known as: National Episcopal Conference of Cameroon (English)
Country: Cameroon
Address: B.P. 1963, Yaoundé, Cameroon
Phone: 2231.1592
Website:
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By Seraphine Lainjo Tata THE SPIRIT OF “ŊGONNSO’” LIVES ON … Have you ever refle cted on the intense spirit of competitiveness ...
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This Blog is a Cultural blog and aims at helping, educating, sharing, entertaining,motivating, socializing, researching etc all kinds of events, topics, people, debates researchers for a mutual understanding, respect & love. It welcomes constructive comments aimed at clarifying, correcting, adding, improving on the various updates in the society.
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Cameroon Hymnal-1 - Free ebook download as PDF File (.pdf), Text File (.txt) or read book online for free. This document is the preface to the Cameroon Hymnal, a collection of Catholic hymns authorized by the bishops of the Bamenda Ecclesiastical Province of Cameroon. It was compiled by a committee to include a wide selection of hymns from various sources in order to foster active participation in liturgical services. The preface expresses hope that the hymnal will promote greater liturgical unity and congregational singing in the province. It was approved by the Archbishop of Bamenda and first printed in 1984.
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The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension [1 ed.] 9789956728688, 9789956727940
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This book is the fascinating study of Christian enclaves in the Southern Cameroons of the colonial era. The Christian en...
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Citation preview
THE RESIDUE OF THE WESTERN MISSIONARY IN THE SOUTHERN CAMEROONS The Christian Village: A Sad Tale of Strife and Dissension
Copyright © 2012. Langaa RPCIG. All rights reserved.
Langaa Research & Publishing Common Initiative Group P.O. Box 902 Mankon Bamenda North West Region Cameroon
Peter Awoh
PETER ACHO AWOH was born in 1974 at Fundong in the North West Region of Cameroon. He attended Bishop Rogan College Soppo, Buea and Government High School Fundong. He holds a B.Ed (Hons) in Religious Studies and Geography from Marist International College, a constituent college of the Catholic University of Eastern Africa, and an MA in Missiology from the University of South Africa, Pretoria. He is the author of The Dynamics and Contradictions of Evangelisation in Africa: An essay on the Kom experience (Langaa 2010).
THE RESIDUE OF THE WESTERN MISSIONARY IN THE SOUTHERN CAMEROONS The Christian Village: A Sad Tale of Strife and Dissension
This book is the fascinating study of Christian enclaves in the Southern Cameroons of the colonial era. The Christian enclaves came into being with absolute spontaneity as a modus vivendi. Oblivious of the danger in store both colonial governments and traditional authorities provided the conditions in which these Christian villages took root and flourished. However what had taken root in the territory as a self-protection mechanism, soon unleashed its lethal, enticing tentacles luring both the wives of royals and commoners into their bosom. This disruptive influence of Christian villages threatened the survival of ethnic groups, arousing the rancour of traditional authorities and civil administrators. In many ways the Christian enclaves inhibited the potential of colonial governments to administer the territory. These states within a state propagated by the missionary in the most insidious and perfidious of all manners sowed within their own bosom the seed of self-destruction. The whole issue of runaway wives of royals and commoners alike who took refuge in the Christian villages troubled both the colonial and traditional authorities. By offering a safe haven to these runaway wives and welcoming women who were outside the traditional male authority in a tribal setup, the missionaries began sowing within the Christian communities the seeds of their own self destruction. Records of wives of Fons and commoners escaping into these enclaves, eloping with a man and returning pregnant remained the regular subject of several colonial intelligence reports. Highhanded methods by missionaries in these villages brought both the missionaries and their work into disrepute. In less than a quarter of a century these enclaves had lost the war of attrition waged by colonial and traditional authorities. Worn out by endless strife and dissension within and without and forced by contingency, what had been conceived to be ideal Christian communities with snowballing effects, saw its premature demise.
Peter Awoh The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
The Residue of the Western Missionary in Southern Cameroons The Christian Village A Sad Tale of Strife and Dissension
Copyright © 2012. Langaa RPCIG. All rights reserved.
Peter Awoh
Langaa Research & Publishing CIG Mankon, Bamenda
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Publisher: Langaa RPCIG Langaa Research & Publishing Common Initiative Group P.O. Box 902 Mankon Bamenda North West Region Cameroon [email protected] www.langaa-rpcig.net
Distributed in and outside N. America by African Books Collective [email protected] www.africanbookcollective.com
ISBN:9956-727-94-6
Copyright © 2012. Langaa RPCIG. All rights reserved.
© Peter Awoh 2012
DISCLAIMER All views expressed in this publication are those of the author and do not necessarily reflect the views of Langaa RPCIG.
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Table of Contents
Foreword………………………………………………………………...vii
Copyright © 2012. Langaa RPCIG. All rights reserved.
Chapter One: Introduction…………………………………………… 1 The Intricacies Of Early Missionary Manoeuvres In Cameroon……………… 4 Evangelisation And Early History Of Cameroon……………………………… 12 The First Sacred Heart Of Jesus Missionaries…………………………………. 13 Subjugation Of The Grass Landers…………………………………………… 15 Pioneer Missionaries In The Grass Fields Of North-West……………………. 19 German Colonization and Christianity………………………………………… 20 Evangelisation Under The British…………………………………………….. 26 Intervention Of The Sacred Congregation For The Propagation of The Faith… 26 Shanahan’s Reconnaissance Missions To British Cameroons………………… 30 The Coming Of The Mill Hill Missionaries…………………………………….. 42 Administrative And Diplomatic Preparations………………………………….. 44 Herbert Alfred Vaughan………………………………………………………. 49 Herbert Vaughan And Missionary Beginnings………………………………………. 49 The Foreign Missions..............................................................................................................51 Expansion of his Missionaries Idea…………………………………………… 55 African Christianity In Retrospect……………………………………………... 57 Colonial Versus Missionary Motives………………………………………….. 58 Christianity and African Traditional Religion…………………………………. 60 Philosophical And Cultural Consequences Of Conversion To Christianity……. 63 Evangelisation And Conversion Models In Africa…………………………… 66 Christian Villages and early converts to Christianity…………………………… 69 Theological Underpinnings Of Missionary Fervour And Flavour…………….. 73 Retrospective View Of Missionary Methods…………………………………. 77 The Age Of Exploration And Colonisation………………………………….. 80 Corporal Punishment in Missions……………………………………………. 85 Women And Marriage The Christian Villages………………………………… 86 Historical Basis Of Christian Villages…………………………………………. 92 The Persecution of Christians…………………………………………………. 95
iii
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Copyright © 2012. Langaa RPCIG. All rights reserved.
Chapter Two: Shishong Christian Village…………………………… 101 Introduction…………………………………………………………………… 101 Nso’s early History……………………………………………………………. 104 Succession in Kovvifèm………………………………………………………. 104 Principles and Structure of Nso' Traditional Rule……………………………… 105 Military Conquest and Subjugation of Nso Fondom…………………………. 109 The German Mission…………………………………………………………. 112 Sacre Heart Missionaries Niche in Shishong………………………………….. 119 Official Reception of the Missionaries………………………………………… 119 Settlement in Shisong………………………………………………………….. 122 German Catholic School in Shisong…………………………………………… 125 The Hospital at Shisong………………………………………………………. 135 The Erection of Prefecture Of Adamawa……………………………………… 136 The Interim Period between the Departure of German Sacred Heart Missionaries and Advent of the French Sacred Heart Missionaries…………………………. 137 The Catechumenate in Douala………………………………………………… 139 The Reconnaissance Mission of Joseph Shanahan in the Southern Cameroons……………………………………………………………………. 139 Traditional Animosity, Smouldering Acrimony and Return to Ancestral Paths… 144 The French Sacred Heart Fathers in the Grassfield……………………………. 148 Christian Villages an Runaway Wives…………………………………………. 153 Disruptive Influence of the Missions on Traditional Customs………………… 158 The Birth of Christian Villages………………………………………………… 160 The Trial and Conviction of Paul Tangwa…………………………………….. 162 The Official Colonial Views…………………………………………………… 163 Suggestion about Paul Tangwa’s Transfer……………………………………. 168 Monsigneur Plissonneau Petitions the Resident ………………………………. 173 Charges against Paul Tangwa…………………………………………………. 177 The Kumbo Crisis in Retrospect………………………………………………. 183 The Ravages of Small Pox in the Christian Village……………………………. 187 The Transitional Years: The Departure of French Sacred Heart Fathers and Advent of Mill Hill Missionaries in the Grassfields……………………………………. 188 The Reopening of the School…………………………………………………. 190 The Mill Hill Fathers in Shishong……………………………………………… 192 Roman Catholic Mission School, Kumbo…………………………………….. 195 New Infrastructural Projects in Shisong……………………………………….. 199 The Demise of the Christian Village………………………………………….. 203 iv
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
The Ordination of Aloysius Wankuy…………………………………………. 208 Setbacks in the Christian Village………………………………………………. 213
Copyright © 2012. Langaa RPCIG. All rights reserved.
Chapter Three: The Christian Village of Njinikom………………… 217 Introduction…………………………………………………………………… 217 Location……………………………………………………………………… 217 Brief History………………………………………………………………….. 217 The Subjugation Of Kom Kingdom………………………………………….. 222 German Pallotine Missionary Fujua Mission Station………………………….. 225 The Reins Of The Departing Sacred Heart Missionaries……………………….. 228 The Gathering Of The Storm And Foundation Of The Christian Village…….. 229 Strife And Dissension: Converts Versus Traditional Authorities……………… 232 The Return Of The Recruits………………………………………………….. 234 The Emergence Of Michael Timneng……………....……………………...…….237 The Establishment of a Chapel at Njinikom and Formation of Christian Village……………………………………………………………………...……239 The Establishment Of The Christian Village………………………………..…...240 Disruption Of Social Life In Njinikom The Arrest And Trial Of Timneng…...…245 Charges Against Timneng……………………………………………………….246 Timneng’s Trial And Imprisonment In Bamenda……………………………….248 Intervention By The Resident And Timneng’s Release…………….……………249 Humiliation Of The Fon And Reopening Of The Church………...…………… 251 The Role Of Women In The Conflict………………………………………….. 254 The Turning Of The Tides:……………………………………….…………… 259 The First Forced Exodus Of The Fon’s Runway Wifes……………...………….260 The Demise Of Christian Village…………………………………..……………267 The Control over Women in the Christian village……………………..….…….278 The Nun’s Tale and United Nations Intervention……………………………………………………………………280 Further Strife And Dissension in We Christian Village …………………………………………………………………………………288 Esu Christian village: An Axis of Dissension ………………………………………………………………………………....296 The Demise of Esu Christian Village…………………………………………. 303 The Verdict On The Esu Christian Village…………………………………….. 306 Insolence Of Roman Catholic Officials And Abuse Of Authorities…………… 308 Missionary Interference with Government Hospitals…………………………. 309 Dissent In The Christian Village……………………………………………… 310
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The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Chapter Four: The Baseng Christian Village........................................
313
Introduction………………………………………………………………….. 313 Early European Incursions…………………………………………………… 314 German Subjugation Of Bakossiland………………………………………… 315 The Christian Village Settlement Of Baseng…………………………………… 317 The Gathering Of The Storm…………………………………………………. 318 Complaints Against The Roman Catholic Mission Baseng…………………… 322 Mission Policy In The Cameroon Province…………………………………… 329 Infant Betrothal And Sanctity Of The Chief’s Wives…………………………. 332 The Thorny Issue of Married Women and Girls of Marriageable Age in Christian Enclaves……………………………………………………………………… 341 Disruptive Influence of Christian Enclave……………………………………... 342 The Abandonment of the Christian Enclave…………………………………. 347 The Trial and Conviction of Priests in the Dock………………..…….…..……..348 The Conviction of Catechists…………………………………………………. 359 Visit By The Governor General Of Nigeria…………………………………… 362 Mission Policy In Southern Cameroons Province In Retrospect……………… 372 Conclusion…………………………………………………………………… 374
Appendix………………………………………………………………. 381
Copyright © 2012. Langaa RPCIG. All rights reserved.
Selected Bibliography………………………………………………….397
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The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Foreword
Copyright © 2012. Langaa RPCIG. All rights reserved.
In 1916, following the defeat of the Germans, the Anglo-French ad hoc administration expelled the German Pallotine and Sacred Heart missionaries from Cameroon. The future and fate of the former German Pallotine and Sacred Heart missions became uncertain. During the period of uncertainty between their expulsion from Cameroon and their final repatriation to Germany, German missionaries expressed worries about the fate of their missions. Generally, the German missionaries had thought that the end of the first global conflict and signing of the peace agreements might lead to their return to their former stations in the colonies, but the peace arrangement in Versailles did not allow German nationals to resume their work in Cameroon. When it dawned on them that their return to their missions in Cameroon was out of the question, they explored other alternatives 1 The Versailles proclamation stated that German mission property should be taken over by trustees composed of persons holding the same faith as that of the owners of missions they were to take over. Proceeds from the sales of the German property in Cameroon formed the Liquidation Fund. The British government handed over these funds to the MILL HILL Missionaries when they took possession of the former German missions in Southern Cameroons. When it became clear that German missionaries would not be permitted to enter into the territory, the Sacred Congregation for the Propagation of the Faith (Propaganda Fidei) moved swiftly to appoint Joseph Shanahan as Ecclesiastical Apostolic Administrator of Adamawa. Joseph Shanahan was Prefect Apostolic of Southern Nigeria and the attachment of the missions in the Cameroons only added a burden to this already beleaguered administrator. By attaching the missions of the Southern Cameroons to the 1For
example, in a letter from the British Vice Consul in Fernando Po to the British
Resident Commissioner in Cameroon, the German Fathers expressed their wish that Belgian, Dutch and French Fathers of the same missionary order, who might be allowed to carry on the mission work in Bamenda, could be introduced to their work by the German Fathers who had been in charge of the missions before the war. Memorandum from the British Vice Consul, Fernando Po to the British Resident Commissioner Buea, September 19, 1919.
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The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Prefecture Apostolic of Southern Cameroons, they were only mirroring and following the footsteps of colonial authorities. The British government administered Southern Cameroons as part of the Southern Province of Nigeria with headquarters in Enugu. For many years, the Church in Cameroon remained intimately linked to the eastern part of Nigeria in different ways. Rome erected Southern Cameroons as the Apostolic Prefecture in 1923, Apostolic Vicarate in 1939 and Diocese of Buea in 1950, under the Metropolitan See of Onitsha. The arrangement in which the former German missions in British Southern Cameroons 2 came under the auspices of the Prefect Apostolic of Southern Nigeria was to be short-lived because in the interim period between Shanahan’s 1000 miles trek and the coming of the MILL HILL missionaries, Monsignor Plissonneau 3 assumed his functions as the Prefect Apostolic of Adamawa. Njinikom and Shisong naturally came under the spheres of influence of the Prefect Apostolic of Adamawa. The priests in French Cameroon in parishes close to the British Cameroons extended their missions to include neighbouring missions in British Cameroon. The years following the end of the First World War in Cameroon were turbulent, with conflict between the missions and traditional authorities. Trouble began with the return of former native German soldiers, who formed the nucleus of the first Christian communities. Colonial authorities at 2
The Anglo-French accord to divide Cameron was reached on March 4, 1916 and
implemented on March 6, 1916. The general administration of the colony and protectorate of Nigeria and mandated territory of Cameroon was headed by the Governor General, who was resident in Lagos, the capital of the Federation. The Governor General was directly responsible to the Secretary of State for the Colonies in London. Under the Governor General were two Lieutenant Governors at the head of the administration of the Southern Copyright © 2012. Langaa RPCIG. All rights reserved.
and Northern groups of provinces. Under the Lieutenant Governor were senior Provincial Residents, each at the head of the provincial administration. British Southern Cameroons constituted the Cameroon province during the Mandate period. During the period of the Mandate, they were seven Residents in Cameroon. These were Major F.H. Ruxton (192125), E.J. Arnett (1925-28), H.G. Aveling (1928-29), E. J. Arnett (1929-32), Rutherford (193334), O.W. Firth (1935-38) and A.E.F. Murry (1939-42). 3Plissonneau
had previously worked in Congo and was a member of the Sacred Heart
Missionaries. He had been contacted by a Christian in Kumbo, Paul Tangwa and invited to come over to Kumbo.
viii
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Copyright © 2012. Langaa RPCIG. All rights reserved.
first believed that the trouble was mainly because these Christian communities were void of any European clerical leadership. However, the coming of Monsignor Plissonneau did not bring the solution which colonial and traditional authorities had desperately hoped. Both the chiefs and colonial officers began gradually to modify their thoughts. The newly modified current of thought was a consequence of the events of the time. The idea was that peace would naturally return if missionaries of other nationalities like Monsignor Plissonneau were replaced with British missionaries. For this reason, the MILL HILL Missionaries were drafted into the territory to replace the French Sacred Heart Missionaries, especially in the Grass Fields where the troublesome spots of Njinikom and Kumbo were situated. Like their predecessors, their arrival did not bring the expected results. Their actions in many localities and especially in the Grass Fields, only added salt to injury. What the colonial authorities might or might not have foreseen and could not control, was that the ranks of the MILL HILL Missionaries, which had their origin in London, were swelled by candidates from a broad range of nationalities. Esu, Shisong and Njinikom in the Bamenda Division in the 1920s and Baseng in Kumba Division in the 1930s and 1940s were hotspots of conflict between the Church and the traditional rulers and between the Church and colonial authorities, although almost every residue of the turbulent past seems to have been expunged today. These specific areas which had been arbitrarily selected and assigned, or in some cases accidentally became, the terrain on which the missionaries hoped to build ideal miniature Christian communities that would have a snowballing effect on the surrounding environment. In the immediate post war years, before the arrival of the MILL HILL Mission in the 1920s, these areas had become hotspots far beyond the control of colonial and traditional authorities. Christians, mainly ex-German soldiers, had established Christian communities against the wishes of both colonial and traditional authorities. The German missionaries adopted the formal education as a medium through which they might gain a foothold in a locality. Traditional rulers generally welcomed the school project, oblivious to the danger that lay in its bosom. For them, it was a way to gain access to the wizardry of the Whiteman, to tap into the hidden treasures it might offer. For some reason, these school projects in the Grass Fields were located very close to the Fon’s palace. Inserting a school in a locality was a novelty that generally caused no ix
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Copyright © 2012. Langaa RPCIG. All rights reserved.
disruption to the traditional life and raised no eyebrows from the custodians of the tribe, the chiefs. Surprisingly, as was the case in Nso, the traditional executive arm of the Fon took great pains to round up children to attend the schools. The missionaries reciprocated the goodwill of the chiefs, electing to depend on persuasion and avoid head-on confrontation. Before the outbreak of the First World War, confrontations were minimal or non-existent. According to the Divisional Officer of Bamenda Division “There was no major dispute between Christians and animists during the German period. But it was not until ex-German soldiers attempted to conduct a mission of their own that serious trouble began.” 4 When the First World War broke out in 1914, the missionaries left their respective missions. This sudden exit without prior proper preparation of a local leadership created a dangerous precedence. This leadership vacuum was quickly occupied by ill prepared, self-assuming indigenes. It was precisely during this period that the subtle animosity, which had been simmering, came into the open. Early converts, mainly schoolchildren, carried around them an air of superiority. They were the only ones in the locality who wore clothes and this closeness to the Whiteman and attachment to his ways naturally provoked some degree of jealousy. After the expulsion of the Whiteman, traditionalists forced many of these converts to relinquish the ways of the Whiteman and to return to the traditional way of life. With whatever cover and protection the Whiteman had provided gone, traditional rulers, who might have grudgingly allowed the Whiteman to turn the children away from the ways of their ancestors, lost no time in ordering a complete repudiation of his alien ways, including his religious ideas. In fact, it was not western merchandise that disenchanted the African traditional rulers most; rather, it was the western religious philosophy, which directly contradicted African religions and philosophy. The repulsive manner with which they reviled the religious ideas of the Whiteman had nothing in common with the manner in which they welcomed his gin and guns. The persecution of the early converts took the form of scourging, imprisonment and ostracisation of those who had severed themselves from the roots and ways of their ancestors. Unknown to the traditional rulers, who were doing all that was humanly possible to obliterate even the smouldering 4
BNA-Sd 1921/1Confidential Memorandum from the District Officer, Bamenda, to
the Resident, Cameroon Province, Buea, January 20, 1920.
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The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Copyright © 2012. Langaa RPCIG. All rights reserved.
flame of Christianity, converts and non-converts who had been conscripted into the German army – were being “indoctrinated” and drilled in the guiding principles of Christianity. The soldiers who had been incarcerated at Fernando Po returned to their homeland no longer as German soldiers but as soldiers of the newfound religion of the Whiteman ready to face whatever resistance was in store for them. Their return generally aroused suspicion and fear in the minds and hearts of colonial and traditional authorities alike. Confidential colonial reports depicted these fears vividly. The soldiersturned-Christians were armed with a very sinister weapon and the traditional rulers were to try in vain to convince them to abandon it and return to the ways of the tribe. In the 1920s, the French Sacred Heart Fathers and, later, the MILL HILL missionaries found pulsating Christian communities under persecution and came to their aid. Before the MILL HILL missionaries arrived in Cameroon, it was commonplace to see missionaries in native courts, with an array of fervent followers, defending African adherents to Christianity. For example, the description of court proceedings regarding the catechist, Tangwa in Nso, suggests that the proceedings caused a good deal of uproar. In the Tangwa case, fighting between Christians and non-Christians ensued when about 50 Christians, led by Monsignor Plissonneau, accompanied Tangwa to his hearing. About 250 non-Christians were present. The Fon's authority was questioned openly at the hearing.5 Events like these gradually inflamed the traditional rulers, who became virulently anti-Christian. An enclave strong enough to protect the Christians became necessary in the face of this animosity between the traditional rulers and the Christians, The emergence of Christian villages all over the area became commonplace. Christians wishing to live out their faith, or for some ulterior motive, began gravitating gradually towards these enclaves. In the end, they became states within states, with their inhabitants living outside colonial and traditional rule. This book describes the Christian village concept – an illusory pipe dream – and the factors that shaped its dynamics as applied by the British missions in Southern Cameroons. The concept of the Christian village was not new. The Jesuits in Latin America, specifically in Paraguay, had successfully used it for centuries. However, the attempt to found them in 5
BNA-Sd 1921/1, In the Provincial Court Case of the Cameroons Province before
N.C. Duncan, Divisional Officer, Kumbo, 11.3.1922.
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The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
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eastern and southern Nigeria failed. The demise of the Christian villages of the MILL HILL missionaries in Southern Cameroons was a result of many factors. From the start, it was apparent that the friction between these enclaves and the colonial and traditional authorities made the success of the entire enterprise precarious. The MILL HILL missionaries in Southern Cameroons remained at the centre of the Christian villages, becoming the main actors in the controversy between the colonial authorities and traditional rulers. Why and how did these missionaries get so embroiled in the endless squabbles that threatened their very existence in Cameroon? In the 1930s, Church-State relations had reached such a desperate state that an official reprimand was needed to restore order. The missionaries were required to either profess their support for and belief in the British system of indirect rule in Cameroon or leave the territory. There were many reasons for the attitude of the missionaries towards the colonial authorities. Many of the missionaries were of Irish and Dutch origin and the historical intricacies between England and Ireland certainly had a hand in their show of insolence in the face of British rule in Southern Cameroons. Neither the converts nor the missionaries fully appreciated what it meant to convert from the religion of one’s ancestors to Christianity. Christianity was a destabilizing force, especially when it came to runaway wives and infant marriages. Philosophically, conversion had deep repercussions for the tribe, which saw its foundations shattered by the alien religion. The whole issue of runaway wives – of royals and commoners alike – taking refuge in the Christian villages troubled both the colonial and traditional authorities. By offering a safe haven to these runaway wives and welcoming women who were outside the traditional male authority in a tribe, the missionaries began sowing within the Christian communities the seeds of their own self-destruction. Records of the wives of Fons escaping into these enclaves, eloping with other men and returning pregnant remained a common subject of several colonial intelligence reports. For example, the demise of Christian village in Njinikom was largely due to the battle between the traditional rulers and the Church over the control of women. The application of the whole concept of Christian villages without due regard for prevailing norms - ecclesiastical, colonial and traditional - lay at the root of the destruction of the Christian villages, which the missionaries had laboured tirelessly to build and maintain. The management of the Christian enclaves by the missionaries cast dark clouds on Christianity and brought xii
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both catechists and priests to the dock. The most noble of motives guided the missionaries in their arduous and gruelling effort to get the better of traditional rulers and natives, to rout the devil, perceived at the time to be the driving force behind traditional sacrifices and rituals. Good intentions in themselves are not enough and good intentions are not necessarily consistent with practice. They were men of their time, using the tools of their time. They spoke and understood the language of the time to men and women of their time. In some instances, colonial authorities had no option but to expel particular missionaries from the Mandated Territory of Southern Cameroons because they had become a menace to public peace and order. Although they were men of their time, the conduct of these missionaries in many ways did not follow the prevailing norms set out in the missionary encyclicals of the time. Maximum Illud published in 1919 by Pope Benedict XV, a few years before the first band of MILL HILL missionaries landed on the shores of Victoria, proscribed unbecoming missionary conduct and prescribed what was expected of a missionary. It is for succeeding generations of missionaries to see what lessons can be imbibed from the lives and missions of these forbearers of the Good News of Jesus Christ.
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Chapter One
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Introduction Over the centuries, missionaries have made frantic efforts in Africa to plant the cross and bring its inhabitants under the yoke of Christ. However, due to a lack of consistent reinforcement over time, these sporadic attempts left behind negligible results that were soon obliterated. The third phase of Africa’s systematic evangelisation began in the nineteenth century, a period marked by the extraordinary efforts organized by the great apostles and promoters of the African mission. It was a period of rapid growth, unparalleled by any other missionary endeavours undertaken by the Church in earlier centuries in Africa. 1 The nineteenth century witnessed unprecedented changes on a global scale. There was hardly a place on the earth’s surface that was unaffected by this sudden global surge in exploration. Between 1870 and 1900 and especially after 1885, a sudden and striking change occurred in the relations between Europe and the rest of the world. In these years, Europe made its last and most spectacular attempt to dominate the world. No one possible explanation can account for the sudden desire for colonies. European countries became industrialised and needed to find new markets for their products. Colonies provided not only new markets but also raw materials. Imperialism – the quest for colonies – began as a search for new markets and increased wealth. As Europe became a world power with a network of political and economic interest around the globe, rivalries among European states intensified, transforming most of them into armed camps. Combined with growing feelings of nationalism, imperialistic and militaristic impulses, which created an atmosphere that eventually led to strife and dissension. Before 1875, the common wisdom was that colonies brought both benefits and problems to a modern state, but, after that year, western thinking abruptly changed. Europe’s industrialised states began to compete for colonies and for trade rights around the world. To maintain their high 1
John Paul II Post-Synodal Apostolic Exhortation Ecclesia in Africa on the Church in
Africa and its Evangelizing No.30.
1
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standards of living, they had to find new markets in underdeveloped areas, where they could invest capital and find cheap sources of raw materials. Given these needs, the continent of Africa became the final destination of the imperialistic ambition of western nations. As late as 1850, people still spoke of Africa as the Dark Continent; by 1914, European nations had divided the entire continent, except for Abyssinia and Liberia. In the middle of the nineteenth century, the bravery of explorers like the Scottish missionary, Dr. Livingstone, opened up the centre of Africa to western influence and control. Very quickly, the main European powers began to seize portions of these lands as colonies and claim surrounding territories as their spheres of influence. Western technological superiority made it possible for Europe to explore, discover and conquer militarily, politically and culturally the indigenous civilizations in Africa, Asia and Latin America. From the destruction of the Aztec empires in Latin America to the Zulu Empire in South Africa, no land was remote enough to escape the notice of Britain, France, Portugal, Spain, Belgium and Germany. These western European nations exported their languages, customs, religions and philosophies to parts of Africa, Asia and Latin America. Even cultures that seemed resilient appeared very vulnerable in the face of whatever was western. From the 15th to 19th centuries, European technological advancement made it possible for Europe to master the known lands of the earth. In the 15th century, the Portuguese invented the caravel to explore along the West African coast and into the Atlantic Ocean. In the early 1930s, John Laird designed two paddle steamers. In 1884, Hiram Maxim demonstrated a perfectly reliable machine gun in which the initial pulling of the trigger made the gun fire completely automatically until the trigger was released. In the 19th century, some European nations adopted the compass. These three inventions, instruments of travel, conquest and direction, gave Europe technological leverage over the rest of the world. Countries that had had long and well-established political, social and religious traditions, such as China, India and Japan, had to contend with the westernizing mission of Europe. Owing to their numerical strength and ability to ward off complete colonial subjugation, these peoples were largely able to maintain their cherished cultural practices. However it is true that no culture in the world has completely escaped the intruding influence of western culture, religion, language and philosophy. 2
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By 1850, many European countries had acquired the status of colonial masters. Britain and France were in the forefront. Countries as well as individuals had carved out spheres of influence in Africa. Germany under Bismarck, however, refused to become entangled in this craze for colonies. Not only did Bismarck believe that Germany’s interest lay in Europe, he was also anxious not to provoke Britain unnecessarily. To gain colonies would mean building a German navy strong enough to defend its waters, fend off aggressors and bully potential competitors. The creation of a German naval force would have attracted the wrath of Britain and Bismarck was unwilling to upset the delicate balance of power. For this reason, Germany stood aloof, maintaining a safe distance from the squabbles among European powers in their quest for colonies. However, unable to resist the pressure brought to bear by events, the chancellor was forced to relent. Pressure on him came from the German African Society, formed in 1878 and the German colonial league, formed four years later in 1882. Both organizations encouraged Bismarck to make claims in Africa as other nations had done. Unfortunately for Bismarck, his reign saw the expansion of German industry, a 43 per cent increase in the population of Germany, the building of the railway, which encouraged ruralurban migration and more and more Germans crossing the Atlantic to open up trade with the Middle East and the Far East. Bismarck was not keen on entering the colonial race largely because he did not want to challenge Britain by sea. With more and more prospects for prosperity, many Germans seemed to see no limit to what their nation could achieve. Bismarck had no option other than to overhaul his ideas. Thus, economic expansion put Germany forward as a participant in the race for colonies overseas. Anxious at all cost not to upset the system of European alliances by offending other nations, Bismarck decided to call conferences in Berlin in November 1884 to discuss all the problems that the scramble for Africa was causing. Cameroon gradually came into focus as a German sphere of influence owing to the fact that German industrialists, hungry for profit, had already invested capital there. For example, Carl Woermann of Hamburg established the first German trading firm on the coast of Cameroon in 1868 and Johann Thornahlen and J. Jantzen established the second in 1875.
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The Intricacies of Early Missionary Manoeuvres in Cameroon In Cameroon, the history of evangelisation went hand in hand with the history of colonization. In fact, missionaries and colonialists were strange bedfellows from the beginning. The evangelisation of Cameroon started in 1840 when the first group of Baptist missionaries landed in Cameroon, all the way from Jamaica. In the beginning of evangelisation, Cameroon was not a colony of any European power. In fact, non-European missionary presence in the country was initiated and kept alive by trading companies such as the German Woerman and the British Ambas Bay trading companies. Because of the various European companies in the territory and the absence of any official and internationally recognized control of the entire territory, missionaries were able to take advantage of these loopholes and the openmindedness of the chiefs, to undertake the work of evangelisation. However, as time went on, the free leeway in Cameroon of missionaries from many nations was completely curtailed. Beginning with the German annexation, the history of evangelisation was marked with controversy. Because of nationalistic tendencies, linguistic and denominational squabbles and schisms, the Christian missionary enterprise in Cameroon created obstacles for itself. The Protestant missionaries preceded the Catholic missionaries by almost half a century. In the few years before the annexation of Cameroon by Germany, many British missionaries competed with the French to lure their countries to annex Cameroon. They wrote letters in the name of the local traditional authorities requesting annexation. While Britain and France showed interest in colonising Cameroon, it was however half-hearted and minimal. The year 1884 saw a flurry of decisive activities by the German government. In February 1884, Dr Gustav Nachtigal was appointed by the German Government to head a mission to Cameroon and Fernando Po. The purpose of the mission was to study German trade and the prospects of a consular service and coaling station in the area. In Lisbon, on his way to Cameroon, he was given new and definite instructions to annex Cameroon. On Monday July 14, 1884, Johannes Voss officially handed the treaties he had negotiated with the chiefs to Nachtigal, who proclaimed the annexation and hoisted the German flag in Cameroon. The British Consul, Edward H. Hewett, acting on
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The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
instructions from the colonial office in London, arrived in Cameroon on July 19, 1884 – four days after the treaties with Germany had been concluded. 2 The attitude of the German Government towards the activities of the Catholic Missionary Order in Cameroon and in the colonies in general was influenced by the German foreign policy under Otto Von Bismarck. Bismarck, the German chancellor, was responsible for the course of missionary action in Cameroon. He had a phobia and a general dislike for Jesuits and all that was Jesuit. 3 This was the reason why the request made by the Holy Ghost Fathers to set up a missionary post in Cameroon was denied. For him, all Catholic missionaries were more or less Jesuit in character and spirit. However, with the passage of time, the German government had to relax the conditions under which they would accept missionaries into their colonies. They stipulated that missionaries had to be of German nationality, their superiors had to be German and reside in Germany or a German controlled territory and their superiors had to refuse all directives and interference from outside. Bismarck was unable to find a religious order that would satisfy all the criteria to the letter. Since 1622, Catholic missionary activity has been under the direction of the Sacred Congregation for the Propagation of the Faith (Propaganda Fidei) in Rome. 4 The Missionary Order that finally won the bid to evangelize this German colony was not founded by a German and, therefore, in its internal hierarchical structure and by virtue of the international missionary perspective, owed some allegiance to those who had been mandated to direct the missionary activity throughout
2V.G.
Fanso (1989) Cameroon History for Secondary Schools and Colleges Volume 2,
The Colonial and Post-Colonial Periods, MacMillan Cameroon. Copyright © 2012. Langaa RPCIG. All rights reserved.
3The
Jesuits were founded by Ignatius of Loyola just before the Counter-Reformation, a
movement whose purpose was to reform the Catholic Church from within and to counter the Protestant Reformers, whose teachings were spreading throughout Catholic Europe. As part of their service to the Roman Church, the Jesuits encouraged people to continue their obedience to scripture as interpreted by Catholic doctrine. 4Founded
in 1622 by Pope Gregory XV‘s bull Inscrutabili Divinae, the body was
charged with fostering the spread of Catholicism and with the regulation of Catholic ecclesiastical affairs in non-Catholic countries.
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The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
the entire known world. The Pallotines were the first Catholic Missionary Order to undertake the work of evangelisation in Cameroon. 5 When the German Empire became the colonial power of Cameroon (then Kamerun) in 1884, French Catholic groups were denied permission to set up a mission in the territory. 6 The Germans were not eager to allow Catholics in at all, let alone foreign ones. They relented two years later when the German and Swiss-run Pallotines requested entry. It is important to examine the situation that preceded their coming. A great deal of controversy preceded the coming of the Pallotine missionaries to Cameroon. The first Catholic Missionary Orders that requested to work in Cameroon shortly after the German annexation were the French Congregation of the Holy Ghost and the Holy Heart of Mary Immaculate. The German government refused to grant this Missionary Order permission to establish missions in the territory for two related reasons: first, they were French and might work
5
Saint Vincent Pallotti, an Italian ecclesiastic who was born in Rome on April 21, 1795,
founded the Pallotine missionary order. He was the founder of the Pious Society of Missions. His early studies were made at the Pious Schools of San Pantaleone and he passed to the Roman College from there. At the age of sixteen, he resolved to become a priest and was eventually ordained on May 16, 1820. Vincenzo Pallotti worked selflessly looking after the poor in the urban areas of the city for most of his life. He had an intense devotion to the mystery of the Most Blessed Trinity and to the Virgin Mary. He longed to send missionaries to other parts of the world and, consequently, founded the Union of Catholic Apostolate, the Society of the Catholic Apostolate that became the Pious Society of Missions. He strongly believed in the spirit of St. Paul. Like all good Catholics of the time, he was influenced by the theology of mission Copyright © 2012. Langaa RPCIG. All rights reserved.
and salvation, the idea that God wanted to save all people. He believed salvation could only be found in the Catholic Church and it was his intention to start a Catholic Apostolic Society. Although his visionary desire to unite the factions in the Church and encourage lay apostolic activity did not bear fruit within his lifetime, he did his utmost to encourage this vision in others. 6
The name “Kamerun” is spelled differently depending on the colonial period in
question. Under the German colonial period, it is spelled “Kamerun”. Under the British period, it is known as “Cameroons” and its French appellation is “Cameroun”.
6
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against German interest; second, they were Jesuit and the Jesuits tended toward unquestioning and total obedience to their superiors. In 1889, the Pallotine missionaries requested to come to Cameroon. After a very careful investigation and thorough study of the Order’s constitution, the government reluctantly granted permission. This came after Bismarck had visited East Africa and learned of the good work that Catholic missionaries were doing there. In granting permission, the government set several conditions under which they were to operate in the colony. These conditions were as follows: that the Basel mission not object to their coming, that only German missionaries of the Order be sent to the colony, that the Order must keep out of the mission territory of the Basel mission, that there be no foreign control or interference in the Order’s work in the colony and that the Order must use the German language in the colony. The Pallotines accepted these conditions and were ready to establish a Pallotine mission house and a training school in Limburg, Germany. In 1890, the Basel mission removed their objections to Catholic missionaries coming to Cameroon, so long as they agreed to work only in regions not under their control. Permission came with the following conditions: the Pallotines were not to compete directly with the already established Protestant Basel Mission, they were to accept no orders from any non-German authority, they were to employ only German or African staff and they were to use and teach only the German language. It is for this reason that the German Catholic missionaries did not follow the German colonial authorities immediately to Cameroon. Reluctantly and grudgingly, it took the German government close to six years to lift the ban on Catholic missionaries in Cameroon. Historically, this has not always been the scenario. Throughout history, Catholic missionaries followed their compatriots to the colonies. However, unlike most colonising European countries in the past, Germany had ceased to be predominantly Catholic. Not only was Germany not predominantly Catholic, it had institutionally evolved a subtle and sometimes open anti-Catholic feeling. As was the case with Asia and Latin America in the sixteenth century, the evangelisation of Africa on a large scale was only possible in the era of the colonization of Africa. It was under these circumstances that German missionaries arrived in Cameroon. The German colonial enterprise in Cameroon served as a vehicle for the evangelisation of the territory. The introduction of the German Pallotine Fathers and later the Sacred Heart 7
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Fathers in Cameroon was a direct consequence of German rule in Cameroon. It was in 1884 that the German formal annexation of Cameroon finally became a reality. However, behind the scene, missionaries, in defiance to the national spheres of influence, were eager to cast their nets into the deep. Applications from various Catholic missionary organizations to evangelize in Cameroon were systematically turned down until 1890 when the German government was forced to relent following the demise of Bismarck. In 1883, a year before the German annexation of Cameroon, two French missionaries of the Holy Ghost Fathers working in Gabon visited Cameroon with the aim of buying land to set up mission stations. Shortly after the annexation of Cameroon in 1885, Nachtigal invited the French Holy Ghost Fathers to come to Cameroon. However, in 1885, with the arrival of Governor Von Soden, the romance ended abruptly and on a sad note. These attempts by the French Holy Ghost Fathers to settle in Cameroon were futile. In November of the same year, Bismarck categorically objected to the admission of the French missionaries in Cameroon in a speech at the Reichstag. The German foreign policy towards Catholic missions in Cameroon was a direct result of the turbulent relations with the Church in Germany. To understand why Bismarck felt threatened by the Catholic Church, it is necessary to examine briefly this period of German history. Between 1840 and 1870, Italy became a united nation. This meant that the Pope, who for centuries had ruled the Papal States in central Italy, now found himself the ruler of a tiny area around his Vatican palace in Rome. Pius IX was determined to show that this loss of territory made no difference to his position as head of the Catholic Church. Accordingly, in July 1870, he issued a series of Vatican Decrees, the most famous of which was the doctrine of papal infallibility. The First Vatican Council headed by and heavily influenced by the Pope, promulgated two decrees, Dei Filius and Pastor Aeternus, the latter of which decreed papal Infallibility. It is because of this second decree that this Council is so well known. In simple terms, papal infallibility meant that, when the Pope spoke on behalf of the Church, his word could not be questioned; and all good Catholics must accept his views and his decisions. In addition, the Vatican Decrees stated that it was the duty of the state to enforce all decisions of the papacy. Bismarck at once saw that the claims of Pope Pius IX could be a direct challenge to the one powerful state over which he ruled. Following the declaration of Papal 8
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infallibility, the German government became very unsure about the German Catholics whose allegiance to the papacy was too strong. If the pope and Bismarck disagreed, which one would a German Catholic obey? It should be noted that one third of the German population was Catholic.
Otto von Bismarck (1815-1898) Trouble began when German Bishops demanded the dismissal of all teachers who did not support the Pope’s decrees. Soon afterwards, the Archbishop of Cologne insisted on the removal of four professors at the University of Bonn. Bismarck decided to resist. Behind him were national liberals and free thinkers as well as members of the Reichstag who were keen Protestants. He was also encouraged by the fact that many Roman Catholic 9
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
intellectuals at the university opposed the Pope. He decided to put the Prussian Minister of Education, Paul Ludwig Adalbert Falk in charge of the struggle, knowing that Falk could be held responsible if things went wrong 7. In 1873, Falk issued the May Laws and other laws followed in the next two years. Following the implementation of the May Laws, the Jesuits, the great teaching order of priests, were expelled from Germany. No priest was allowed to inspect a school or a Church. Colleges had to have their examinations set by the state. The registration of births, marriages and deaths were taken out of the hands of the Church and given to state officers. Bismarck went further to exasperate the papacy by making civil marriages legal, thus reducing to a certain extent the control of the church over family matters. Cardinals and Archbishops, applauded by the congregations, defied the law and went to prison. By 1870, some 1,300 parishes had no priests.
7
In 1872 he was made minister of education and in connection with Otto von
Bismarck‘s policy of the Kulturkampf he was responsible for the May Laws or Falk Laws against the Catholics. In 1879 his position became untenable, owing to the death of Pope Pius IX and the change of German policy with regard to the Vatican and he resigned his office, but retained his seat in the Reichstag until 1882. Pope Pius IX (13 May 1792 – 7 Copyright © 2012. Langaa RPCIG. All rights reserved.
February 1878), born Giovanni Maria Mastai-Ferretti, was the longest-reigning elected Pope in the history of the Catholic Church, serving from 16 June 1846 until his death, a period of nearly 32 years. During his pontificate, he convened the First Vatican Council in 1869, which decreed papal infallibility. The Pope defined the dogma of the Immaculate Conception of the Blessed Virgin Mary, meaning that Mary was conceived without original sin. Pius IX also granted the Marian title of Our Mother of Perpetual Help, a famous Byzantine icon from Crete entrusted to the Redemptorist priests. In addition to this, Pius IX was also the last Pope to rule as the Sovereign of the Papal States, which fell completely to Italian nationalist armies by 1870 and were incorporated into the Kingdom of Italy. He was beatified in 2000.
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Pope Pius IX
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Bismarck had gravely miscalculated, however, when he believed that the German Catholics would submit easily. Bismarck was alarmed by the growth of the Catholic Centre Party in the Reichstag whose votes he needed to support his foreign policy. His chance to reverse the situation and make peace with the Church came in February 1878 when Pope Pius IX died and was succeeded by Pope Leo XIII, a far easier man to deal with. A year later, in March 1879, Bismarck held a secret interview with Windthorst at which they came to terms. In return for calling off the Kulturkampf, 8 the centre 8Kulturkampf
was actually the German struggle for civilisation. At a time when
European nations were shaping their destiny in a pragmatic and decisive manner, prime movers had to decide which direction the German civilisation would take. Many nations in Europe in their forward march to human and material development saw the Catholic Church as an obstacle. The rise in secularism, the removal of the Church from secular life and national independence of these new nation states in Europe were the new ideals in the 19th century. Countries that had thrown Catholicism off their backs were the first to become materially advanced.
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party would support Bismarck’s policy in other matters. The hated Falk was dismissed and made to appear as a scapegoat for Bismarck’s failure. Gradually the May Laws were withdrawn and Bismarck made peace with the new Pope. All Religious Orders of the Catholic Church were allowed to function in Germany and the Catholic Church was allowed complete control of the education of its own priesthood. On the other hand, it did not regain its right to inspect state schools.
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Evangelisation and Early History of Cameroon In May 1889, following the normalisation of relations between the Papacy and Germany, the Sacred Congregation for the Propagation of Faith in Rome placed a memorandum before the German government. It indicated the availability of the German Pallotine Fathers to take over the evangelisation of Cameroon, the creation of a new vicariate of Cameroon and the consent of the Bishop of Munster to set up a mission centre in his Diocese for the Pallotine Fathers. On March 18, 1890, Rome created the apostolic prefecture of Cameroon and confided it to the Pallotine Fathers. In July of the same year, Henri Vieter was nominated as First Prefect of Cameroon. In October, he and seven companions arrived in Cameroon. On October 8, 1890, the German Pallotine Fathers set up their first mission station at Marienburg, consecrating Cameroon to Mary, Queen of the Apostles. 9 At the invitation of the Pallotine missionaries, on November 28, 1912, missionaries of the Sacred Heart of Jesus arrived in the colony to cooperate with them in carrying the Catholic faith into the interior and Grasslands of Cameroon. The Order of the Missionaries of the Sacred Heart of Jesus was founded by Father Leon Dehon. He was born on March 14, 1843, in La Capelle, France. His father, Alexandre Jules Dehon, was a forthright and virtuous man, although he had become a nominal Christian, having ceased to practice his religion. The dream to see his son scale the heights of success made him to do all in his power to educate his son. An untiring worker, who avoided all forms of prodigality, toeing the path of frugality, he spared no expenses to pay for his son’s education. Like the pious men of all times, 9
Ndi Anthony Mbunwe (1983), MILL HILL Missionaries and the State in Southern
Cameroons, 1922-1962, London.
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The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Leon’s spiritual awakening was because of his mother’s piety. She was a woman of great piety, dedicated to all kinds of good works, with a deep compassion for the poor and unfortunate. His mother prepared the young Leon for his first Holy Communion, which he received on June 4, 1854. His devotion to the Sacred Heart, a name that became the name of the congregation he was to found, was predominantly a trait he had inherited from his mother. At fourteen, Leon Dehon resolved to become a priest. In 1859, he registered as a student in the university, but his hopes were completely elsewhere. His Father’s wish was for his son to become a lawyer and qualify to the bar. Despite this divergence in views, Leon pursued his university studies in Paris with single-minded devotion. In 1862, he qualified as a lawyer and joined the bar. However, the thought of becoming a priest did not leave him. On October 25, 1865, Leon Dehon entered the French seminary of St. Chiara in Rome as the final and decisive step in making his lifetime ambition real. He was ordained on December 19, 1868, in the Cathedral Church of St. John Lateran. In November 1871, Father Dehon became curate in the parish of St. Quentin in the diocese of Soissons. It was from St. Quentin that the idea of founding a Missionary Order began to take root. The group, which he later founded, interlaced together the devotion to the Sacred and the name of the first parish where he was a curate.
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The First Sacred Heart of Jesus Missionaries When The Sacred Congregation for the Propagation of the Faith (Propaganda Fidei) and the Civil Authority called for missionaries to undertake the evangelisation of the upper Congo, Father Dehon saw it as a sign of divine providence to realise his dream. Congo remained an outlandish area even for European explorers. Like other vast areas of the tropical rainforest, it had literally become the Whiteman’s grave. Initial missionary incursions proved deadly. It seemed exceedingly difficult for foreigners to avoid deadly fevers. However, these conditions did not discourage merchants in search of profit, or missionaries in search of new areas to plant the Cross and bring the inhabitants to submit to the demands of the gospel.
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When the missionaries from St. Quentin arrived in Cameroon, they were directed to explore the interior of the country. It is for this reason that missionaries of the Sacred Heart of Jesus became the bearers of the gospel in the grasslands of Cameroon. They took over the station in Mamfe from the Pallotine Missionaries and opened others in Shisong and Kom in 1912 and 1913 respectively. All over the world, missionaries of different orders tended to secure specific territories and jealously keep others out. This was to avoid squabbles emanating from differences in each order’s approach to mission policy. This explains in part why the Sacred Heart Fathers concentrated on the interior, leaving the rest of the Father Leon Dehon Founder of the Missionaries of the sacred Heart of Jesus territories to other Missionary Orders. “In this connection, the preaching of the gospel can be brought more immediately and more effectively to everyone in an area if more mission stations and posts are established as soon as it is practicable to do so. Then, when the time comes to divide the mission, these will be ready to serve as centres for new Vicariates and Prefectures. While we are on this subject, we wish to single out for commendation some Vicars Apostolic who have richly earned it: those who have kept this future development steadily in mind and are constantly engaged in the work of readying new provinces for the kingdom of God. If they find that their own order or congregation is not supplying enough
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The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
manpower for the task, they are perfectly willing to call in helpers from other religious groups.” 10 The colonization of Cameroon was a gradual process. Following the signing of the annexation treaties with the kings of the coastal regions, the chiefs, oblivious of the consequences, submitted to the colonising power, Germany. These chiefs were familiar with European traders, industrialists and plantation builders and submitted not under duress but with alacrity. They were consumed with eager longings to be numbered among the colonised people of the world. Between 1875 and 1880, reports reaching Europe from Cameroon about the political situation on the Cameroon coast implied a trend towards instability. The kings and chiefs were finding it extremely difficult to govern their own people. According to English Baptist missionaries in Victoria and Douala, every dispute, particularly between the chiefs or local traders in Douala, Bimbia and Tiko, led to war and a great loss of life. In addition, commercial rivalry between the rival village politics and between European and African traders was a source of instability, making it difficult for the chiefs to rule their own people.
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Subjugation of the Grass Landers Originally, the chiefs had intended to have the following clauses enshrined in the treaty: the right to continue to own their land, towns and domestic animals like dogs; the right to and respect for their traditional system of marriage; and the right to freedom from arbitrary arrests, beatings and detention. Emil Schultze endorsed these clauses as acceptable to the Germans before they were submitted to Nachtigal for final approval. However, the actual treaty of annexation that was prepared for signature by the Germans and the chiefs did not contain all the clauses that the chiefs had submitted. 11 On July 12, 1884, the treaty was signed on the side of the African chiefs by King Bell, King Akwa and a number of their Duala 12footnote reference absent subjects and a couple of German subjects. All non-German foreign citizens withdrew from Cameroon. 10
Benedict XV no. 11
11V.G.
Fanso (1989) Cameroon History for Schools and Colleges Volume 2 Colonial
and Post-Colonial periods. MacMillan Publishers Cameroon. p 16.
15
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The Germans did not intend to stick to the terms of the annexation treaty. They were determined to disregard almost every clause of the treaty that guaranteed the protection of the rights of the colonised people. Another controversial issue was the rights of chiefdoms that had no knowledge of the treaty signed by the coastal chiefs. It is for this reason that German attempts to penetrate and subjugate the people of the Grass Fields met with stiff resistance, resulting in huge human costs on both the European and African sides. The hinterland theory, which loomed large in the background during the Berlin conference of 1884-1885, was the basis on which the German explorers exploited the people of hinterlands. The hinterland theory stipulated, in principle, that any power in control of any portion of the African coastland had the right to acquire the hinterland from which it derived its exports and within which it distributed its exports. Article VI of the Berlin Act, stated that European traders, missionaries and other agents should have free access to the interior of Africa so that the slave trade and slavery should finally be crushed and the benefits of European civilisation made freely available to its entire people. It was with this frame of mind that the Germans launched punitive and barbaric expeditions in the Grass Fields, bringing to submission rebel chiefdoms. The German aims were very precise and African chiefs had no option. German rule in the Grass Fields was attained at a high cost, grave enough to alter population dynamics for years to come. With the establishment of the ‘Bezirk’ headquarters, regular officers were posted there and the pacification policy was further pursued. Strümpell became the first head of the station and carried out some punitive expeditions. Others such as Pavel, Glauning, Hirtler, Adametz and Werner systematically explored the region, subjugating tribal groups. Between 1901 and 1913, punitive expeditions took over 2500 prisoners and over 2000 were killed in the fighting. 13 Colonial authorities cleared the way for missionaries and early experience with German colonial officers facilitated missionary work. The colonial authorities forcefully imposed their rule and presence. However, the missionaries were required to negotiate their entry in any given community, 13
Paul Nchoji Nkwi (1989) The German Presence in the Western Grassfields 1891-
1913, A German Colonial Account- Leiden: African Studies Centre -111. Research reports / African Studies Centre; no. 37.
16
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
peacefully requesting land to settle and pleading with the people to send their children to school to learn what mysteries were hidden in the Whiteman’s books. Generally, the missionaries were peacefully received in the localities. The Fons and chiefs of the Grass Fields had learnt, however, that permission was no longer a sine qua non condition for foreigners to operate in one’s territory. After the bitter experiences with the Germans, the Fons of Kom and Nso had learnt this the hard way. On February 11, 1902, Pavel filed a report from Banyo, giving a description of his journey from Bali to Banyo. “Leaving Bali on January 8 with 5 officers, 150 black soldiers and 600 carriers, the expedition received a warm reception at Bambui where the Fon of Kom and the chiefs of Bambili, Bambui and Mejang had gathered to welcome him. Again, the chiefs rejoiced over the Bafut defeat and pledged to supply both labour and provisions to the new station. Bafut appears to have been a nuisance in the region because of its frequent predatory raids. The expedition moved on to Bamesing and Babungo where they received similar pledges from chiefs. On December 15, it reached Kumbo and the Fon of Nso declared his recognition of German sovereignty. The Germans interpreted this immediate declaration of total submission as the result of the humiliating defeat of Bafut. That punitive action on Bafut had proven enormously helpful. 14 Many of the chiefs had overestimated German goodwill and underestimated German military might when they freely pledged their sovereignty to Germany. Harsh demands alienated the chiefs, provoking indigenous rebuffs that in turn resulted in military reprisals against insolent chiefs. The Fon of Nso’s refusal to comply with German demands provoked a full-scale war in 1906. Several Nso men and women were taken prisoners. On May 10, a patrol of the sixth Company was involved in a violent clash in which 30 people were killed on the enemy’s side. The Fon was wounded but escaped. On May 28, the first Nso people arrived to ask for peace and
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German trained Militia from Bali. It was with such forces that Germans were able to subdue the rest of the Fondoms of the Grassfields.
14
Paul Nchoji Nkwi (1989) op. Cit.
17
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hostilities stopped. From June 4 to 6, patrols were sent out because the negotiations were dragging on too long. The chief councillor of the Fon of Nso only arrived on June 5 to ask for peace. 15 The apparent allegiance of Kom to the colonial rulers was short-lived. In 1904, Fon Yu rejected the German demands for labour, provoking a German military invasion of Kom. The German offensive was determined and bitter: all villages on their path were burned down completely, the palace at Laikom was occupied and later burnt and crops were destroyed. Fon Yu went into hiding and, after seven months of battle, was persuaded in 1905 to sign a peace pact with the German aggressor, thereby placing Kom under German administration. A shortage of old men in Kom in the 1920s is testimony to the severity of the confrontation between the Germans and the Kom people: the men fled during the German offensive and died of cold and hunger. 16 It was under these brutal, barbaric and vicious circumstances that the third wave of evangelisation began in earnest. Up to the 1800s, even though there were many religious institutes that were missionary in outlook and character, Africa remained largely an unexplored area for them. The evangelisation of China and Latin America was a natural consequence of colonialism. Jesuit missionaries, who championed and pioneered primary evangelisation of Asia and Latin America, followed the ships of their own nations, which provided both the means and protection for their mission. When a Portuguese explorer sailed onto the shores of an island off the coast of India in 1500, eight Franciscans landed with him. The Spanish missionaries went in great numbers to the New World, following the explorers and soldiers whose purpose was conquest. Displaying a white standard ornamented with the purple cross of the divine Redeemer, the ships that transported the intrepid explorers bound for the western shores and islands of Africa carried missionaries. Henry the Navigator supported the colonial and sacred expeditions, so the missionaries could subject the barbarians to the sweet yoke of Jesus Christ. 17
15Ibid. 16
Jacqueline de Vries (1998) Catholic Mission, Colonial Government and Indigenous
Response in Kom (Cameroon) African Studies Centre Research Report 56/1998 17
Pius XII, Saeculo Exeunte Octavo, Encyclical letter on the eighteen century of the
independence of Portugal no.6
18
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
It was the same with the prince of the Portuguese explorers, Vasco Da Gama, who, weighing anchor to begin his fortunate trip to India, had with him two religious men of the Order of the Most Holy Trinity. One of them, after bringing the light of the gospel to India with apostolic zeal, suffered martyrdom. However, just as in all ages of the Church, so also at that time and in those far distant regions, the blood of this martyr and of the other heroic missionaries of Portugal became the seed of Christianity. Their illustrious example greatly inspired the Catholic world, including the spirited citizens of Portugal, to promote more widely the works of the apostolate. 18
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Pioneer Missionaries in the Grass Fields of North-West The Basel mission was established for the first time in the Grass Fields in 1903 after missionaries Schuier, Keiler and Spellenburg made a reconnaissance journey to Bali in 1902. As far back as that time, the missionaries lamented the fact 19 that after 14 years of European visits to Bali “one does not very much feel the advance of European culture” except that Pidgin English was spoken and some trade was going on in European imported objects. Nevertheless, the missionaries were definitely impressed with their first contact in the Grass Fields. “Nowhere before had l been as much aware of the mission’s cultural importance and of the Importance of its action in the upbringing of a people as l was in this circumstance. What would become of our colonies without the Fon Galega II of Bali missions? I kept asking myself this question without trying to come up with an answer. But it is certain that after a short period of our activities among the Balis, there would be remarkable progress in cultural relations. As an example, we can mention the Bakoko and 18Ibid.
no.7
19STEINER,
“Im lande der Bau” In: Evangelisches Missions Magazin, 1903 in Paul Nchoji
Nkwi(1989) The German Presence in the Western Grassfields 1891-1913 A German Colonial Account- Leiden: African Studies Centre -111. - Research reports / African Studies Centre.
19
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
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Malimba brutes amongst whom the Basel mission worked for eleven years what a cultural blessing these people had.” 20 A school was opened on December l, 1903, with 63 boys, including three sons of the Fon of Bali and sons of neighbouring chiefs. The number soon increased to 150. The 1906 report of missionary efforts recounts further attempts to expand their influence in the Grass Fields. The school was expanded with the support of the Fon of Bali and missionary Göshing brought a printing press to print, bind and distribute biblical and school material. The hanging of the chief of Bababju was reported by the missionaries, demonstrating their capacity to win over Bali and other chiefs in the neighbourhood from hostile behaviour. Attempts were made from Bali to create a mission station in Bamum after missionary Stolz visited Foumban. Njoya was about 26 years old. Despite Njoya’s hesitation, the Basel mission was permitted to set up a station in Bamum, which according to the missionaries was to check the irresistible advance of Islam. The third and most remarkable phase of the introduction of Christianity in Africa was characterised by missionary activity backed by an effective colonial presence on the ground. The nineteenth century witnessed the arrival of empire builders, explorers, missionaries and traders simultaneously with colonial occupation, which bequeathed an image of Christianity tinted by colonial rule. The years following the colonization of Africa saw the last of the unknown territories. These years also saw the missionaries of the Church following the newly blazed trails into the interior. One could rightly say that it was difficult to find an island remote enough to escape the vigilance and the energy of the missionaries. Colonialism and Christianity combined into a lethal force, eroding long standing cultural practices. These strange bedfellows, often at loggerheads, perpetually existing in acrimony, were in the eyes of some traditional authorities, birds of the same feather with one ambition. German Colonization and Christianity From 1884 until the defeat of Germany in the First World War, Cameroon was officially a German protectorate, Kamerun. 21 Native
20
Ibid.
20
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
resistance to German rule was so rife that even when the First World War broke out in 1914, thirty years later, German authority was still not firmly established in large parts of the territory. All forms of passive and armed confrontation badgered the German administration throughout its presence in Cameroon. The Bamenda Grassfields provided the German colonizers with heavy armed resistance. From 1888 until 1912, German rule in the Grass Fields was characterized by ruthless military incursions. Large parts of the Grass Fields were brought under German rule as late as 1907, seven years before the Germans were expelled from Cameroon. Germany’s aim in colonizing Cameroon was above all an economic one. Unlike her successors, Britain and France, who were at least nominally subject to conditions stipulated by the League of Nations, Germany had no benevolent motives whatsoever in its colonizing enterprise, nor did it attempt to cloak its economic interests in terms of a civilizing mission. This purely economic aim inevitably had repercussions on the form of government and the relationship with indigenes. The German presence in Cameroon ended due to the outbreak of the First World War, which prompted Britain and France to invade the territory. The greatly outnumbered German forces were forced to retreat from Cameroon in December 1915, when Colonel Zimmerman fled to Spanish Guinea with most of the German troops. 22 The ensuing confinement of the German troops and their supporters on the island of Fernando Po constitutes an important episode in Cameroonian colonial history. By German estimates, almost 15,000 people made the exodus from Cameroon, slightly less than 1000 of them Europeans. 23 The policy adopted by German colonial authorities with regard to missions was tailored to suit the overall aim of German colonization. 21Britain
administered Cameroon as an integral part of the colony and protectorate of
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Nigeria, which was divided for administrative purposes into the Northern Group of Provinces or Northern and Southern Nigeria. 22
Stoecker, Helmuth (1986), ‘Cameroon 1906-1914.’ in H. Stoecker (ed.), German
Imperialism in Africa: From the Beginnings until the Second World War, London/New York: 161-74. in De Vries Jacqueline (1998) Catholic Mission, Colonial government and Indigenous Response in Kom (Cameroon) African studies centre. 23
Quinn, Frederick (1985), ‘The Impact of the First World War and its Aftermath on
the Beti of Cameroon.’ in M.E.P (ed.), Africa and the First World War, Basingstoke/London: 171-85.
21
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
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Missionaries were welcome in the protectorate so long as they contributed to the colonial effort, for example, by providing education in the German language. The lack of government initiative resulted in a near-monopoly on education by missionary organizations. The first missionary organization to concern itself with Cameroon was the English Baptist Mission, which was taken over in 1886 by the Protestant Basel Mission, as the Baptists had encountered difficulties with the German colonial authorities. 24 Initially, the Basel Mission was considered by the German colonial administration to be more or less a state Church, hence Catholic missions found it difficult to obtain entry to Cameroon. 25 In 1889, the Catholic Pallotine Fathers obtained permission to operate in areas not yet covered by the Basel Mission and established a mission station at Bojongo near the coast. It appears that the German administrators welcomed the establishment of a Catholic Mission at that time because the Basel Mission had failed to provide German-speaking native clerks and agents. The Basel Mission had also encountered problems with the German government because the mission resisted the colonial government’s oppressive measures with regard to forced labour and land expropriation. 26
24
Ngoh, Victor Julius (1987), Cameroon 1884 - 1985: A Hundred Years of History,
Yaoundé. 25
Ndi, Anthony Mbunwe (1983), MILL HILL Missionaries and the State in Southern
Cameroons, 1922-1962, London. 26
Obdeijn, H.L.M. (1983), The Political Role of Catholic and Protestant Missions in the
Colonial Partition of Black Africa, A Bibliographical Essay, Leiden
22
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
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The Pallotine Sisters who were expelled from Cameroon in 1916 The Pallotine Fathers identified themselves closely with German colonial policy, teaching in German and supporting policies of enforced labour. 27 Until the turn of the century, missionary activity was concentrated along the coast, where plantations had been established. The German missions relied heavily on the support of local catechists. Most of the early Christians in the Bamenda Grass Fields were plantation labourers who had been baptized by the Pallotine Fathers after receiving rigorous religious instruction for two to three years. These catechists taught in schools, prepared catechumens for 27
Ndi, Anthony Mbunwe (1986), ‘The Second World War in Southern Cameroons and
its Impact on Mission-State Relations, 1939-1950.’ in D. Killingray & R. Rathbone (eds.), Africa and the Second World War, New York: 204-31. In De Vries, Jacqueline (1998) Catholic Mission, Colonial government and Indigenous Response in Kom (Cameroon) African studies centre.
23
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Copyright © 2012. Langaa RPCIG. All rights reserved.
baptism, explained the catechism and Bible stories in so-called doctrine classes and led the congregation in prayers. In practice, they ran the whole mission during the absence of ordained priests. 28 The outbreak of World War I did not put an end to the German missionary influence in Kom, for the German Schutztruppe in the Bamenda area included three Catholic priests and five brothers. 29 In the long run, the influence of these priests was to be far greater than the influence exerted by the pioneer missionaries who had settled at Fujua. Only in 1919 were the Cameroonian soldiers who had been interned in Fernando Po repatriated. In northern Cameroon, German troops maintained control until Garoua was captured by Allied forces in June 1915. As early as September 1914, however, when the Germans had been ousted from Douala, colonial rule in the Bamenda Grass Fields had essentially become a British affair. Eventually, the Treaty of Versailles stipulated that Germany should relinquish all her colonies to the Allied and Associated powers and German Kamerun was divided between Britain and France. This arrangement was ratified in 1922 by the League of Nations.
28
Ndi 1986 op.cit.
29
Nkwi 1976 op. Cit.
24
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25
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
Evangelisation under the British From the fall of Douala in September 1914 to March 1916, Cameroon was ruled as a “condominium” by France and Britain jointly. The problems inherent in such a system necessitated a change in strategy. At least the condominium administration provided for the provisional administration of Cameroon until the Germans were completely expelled. Separate French and British administrative structures were set up in 1916. It was not until July 10, 1919, that the British and French colonial Ministers, Alfred Lord Milner and Monsieur Henri Simon, signed the famous Simon-Milner Declaration recommending the adoption by the League of the final partition of Cameroon.
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Intervention of the Sacred Congregation for the Propagation of the Faith With the departure of the Pallotine Missionaries and the Sacred Heart Missionaries, the future of their missions in the Cameroons became very uncertain. With the establishment of the condominium, the Vatican moved swiftly to open negotiation with the British authorities. On September 20, 1919, Cardinal Gasparri addressed a letter to the British Chargé d’affaires in connection with the British Cameroons Catholic Missions. Among the African Missions from which missionaries of German nationality were expelled, there was in particular the prefecture Apostolic of Adamawa under the charge of the Congregation of the Sacred Heart. The superior of this congregation, Father Leon Dehon, had informed the Holy See of the early dispatch of French Missionaries to the prefecture. At the time of the expulsion, Captain Cook, Commander of the local British forces, had sequestrated all the property of the Mission, including 30,000 francs in silver at Kumbo, 5 horses, 20 cows, sheep and implements. The provisional management of the mission had been entrusted to Father Shanahan by 1919. In bringing the above information to the British chargé d’affaires, Cardinal Gasparri, the Cardinal Secretary of the State to His Holiness, requested him to approach the British Government for the property sequestrated by the military to be handed over to the present manager of the mission as had already been done in several analogous cases. In an ordinance to make provision for giving effect to article 438 of the peace with Germany 26
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
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as to the property of Christian religious missions formerly maintained by the Germans in the British Cameroons, signed on June 28, 1919 “The Allied and Associated powers agreed that where Christian religious missions were being maintained by German societies or persons in the territory belonging to them, or of which the Government is entrusted to them in accordance with the present treaty, the property which these missions or missionary societies possessed, including that of trading societies whose profits were devoted to the support of missions were to be continued to be devoted to missionary purposes. And in order to ensure the due execution of this undertaking, the allied and associated governments were to hand over such property to Boards of Trustees appointed by or approved by the Governments and composed of persons holding the faith of the mission whose property was involved”. 30 This board was never constituted because in 1927 the Under Secretary of State decided otherwise. In a letter to Reverend Henry Francis, he wrote, “I am directed by Mr. Secretary Amery to inform you that it has now been decided it will not be necessary to constitute a Board of Trustees for the Ex-German Mission property in the British Cameroons. The Nigerian government proposes to repeal the German Missions ordinance of 1925 and it will then be prepared to approve the vesting of the property of the exGerman Roman Catholic Missions in the St. Joseph’s Society for Foreign Missions and to dispense with the formalities required by vesting in the Board of Trustees.” 31 G.S. Podevin, District Officer in charge of Bamenda Division, in a memorandum to the Resident of British Cameroons in Buea, said that he had received no intimation or any instructions regarding the intention of the government to permit any continuance of religious propaganda in the Division, but that, owing to a private communication he had received from Father Krafft at Calabar, it appeared that the Roman Catholic Missions were contemplating some activity in the area. Father Krafft had asked Podevin to 30
An Ordinance to make provision for giving effect to article 438 of the peace with
Germany as to the property of Christian religious missions formerly maintained by the Germans in the British Cameroons, signed on the June 28, 1919: Article 438 of the Peace Treaty 31
BNA-Sd 1916/1, Correspondence from John A. Calder for the Undersecretary to the
Reverend Francis F., Superior General of the MILL HILL Missionaries.
27
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advise him about roads and accommodation available at the missions in the Division as he wanted to visit in the near future “part of his flocks roaming without pastors” in conjunction with Father Shanahan. Podevin, in his answer to Father Kraft’s letter, advised him to communicate with the government before undertaking any such expedition, as he was not in a position to give him the necessary authority to do so. During nearly seventeen years of service in Africa, Podevin had many opportunities to observe the efforts of missionaries and it seemed to him that the Roman Catholics were invariably the most successful and achieved the most satisfactory results in their dealings with natives. Although Podevin was not a Roman Catholic himself, he preferred Catholic Missions to those of any other denomination in any area he had administered. Despite his love for Catholic Missions in general, he recommended that Fathers Krafft and Shanahan be prevented from pursuing their activities in the division “for the time being” upon purely political grounds. Although he appreciated the possibility that such efforts in normal times might be productive and of much good, he maintained that missionary activity in the division should be postponed to a later date. In fact, he recommended that no facilities be granted to religious bodies to establish themselves in the Bamenda Division. He advanced several reasons. “That Owing to the present unsettled times after the war and with due regard to the very uncertain hold exercised by the British upon the conduct of native affairs in the Cameroons, due principally to inadequate political staff, the immediate post-war years were in his view an inopportune moment to introduce any influence that would minimize or depreciate British efforts in the Cameroons. The consensus of the chiefs was not altogether in favour of the re-establishment of missions. Chiefs he had interviewed affirmed and assured him emphatically that the German missionaries undermined their authority and created many difficulties. These chiefs also informed him that, since the closing of the German missions, these difficulties had largely disappeared and they were able to exercise much more efficient control over their “boys”. 32
32
BNA-Sd 1916/1, Confidential Memorandum from G.S. Podevin, Divisional Officer
In charge of Bamenda Division to the Resident British Cameroons, Buea on Recommendations against Re-establishment of the Missions at Present September 8, 1917
28
The Residue of the Western Missionary in the Southern Cameroons : The Christian Village: a Sad Tale of Strife and Dissension,
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The German Missionaries and their agents at Fernando Po were in constant communication with natives in the Division. One letter he (Podevin) had censored- and did not deliver – was addressed to the Head Chief of Bekom. This man requested that the Chief look after his women and repair the government buildings. He said without exaggeration that he had received at least 200 letters and post cards from Fernando Po addressed to natives in this Division since he had been in charge of Bamenda and exmission boys wrote the majority of them. Certainly, most of them were written at the instigation of German missionaries and - judging by the handwriting – many were written by the Missionaries themselves. He concluded that, “If the missions were re-opened before a definite conclusion in the war is arrived at and before we know whether this portion of the Cameroons is to be British Territory or not I cannot help thinking that an altogether erroneous impression will be formed by the native mind.” 33 The subject of the property of the German Missions in Cameroon received due attention during the peace treaties. An ordinance was enacted to give effect to article 438 of the treaty that referred to the property of Christian religious missions formerly maintained by Germans in the British Cameroons. Mission here went beyond the narrow definition of Christian missions to include their moveable and immoveable property. The German Missions Ordinance of 1924 stated clearly that: “Missions included any missionary society or trading society whose profits were devoted to the support of a missionary society. “German national” referred to a person who was a subject or citizen of Germany or who, having at any time been such a subject or citizen, had changed his allegiance as a result of recognition of new States or territorial rearrangements, or naturalized in any British possession or, before the treaty of Peace with Germany came into force, in any Foreign State in accordance with the law thereof and when actually resident therein and did not retain according to the law of Germany the nationality of that State and included an association, company or corporation incorporated under the law of Germany. German mission property meant all property whether moveable or immoveable which on the 10th day of January, 1920, belonged to or was held in trust for a Christian religious mission maintained in Nigeria by a German 33BNA-Sd
1921/1, Memorandum from G.S. Podevin, Divisional Officer in charge of
Bamenda Division, to the Resident of the Cameroon Province.
29
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national. The right to transfer German mission property was vested in the Governor” 34. The same ordinance went on to add that “With the consent of Secretary of State, the Governor could declare every right, title, or interest of any person other than His majesty and other than subsisting rights of way or apparent easements to and in any of the said properties and the benefit of any covenant, agreement or reservation in support of any such right, title or interest to or in any of the said properties to be extinguished and no action or proceeding shall be capable of being taken or proceeded with to enforce the same. It empowered the Governor to transfer all German mission property to trustees appointed by or approved by the Secretary of State and holding the faith of the mission whose property was involved to be held upon such trusts as the Secretary of State may from time to time determine. The Governor could transfer to the trustees any interest in land, being German mission property, for such estate or interest as he may think fit subject to the sanction of the Secretary of State. Any provision of the land registration ordinance to the contrary notwithstanding, any instrument declaring the trusts on which any German mission property was to be held and purporting to be signed by the Secretary of State or the Governor may be registered in the land registry at Lagos” 35.
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Shanahan’s Reconnaissance Missions to British Cameroons In the ecclesiastic milieu following the expulsion of the Germans from the territory, the portion of the territory that fell into the British sphere of influence was entrusted to the care of Shanahan in February 1917. A document from Rome appointed him Administrator of the Prefecture of Adamawa. However, owing to persistent ill health, he was unable to make a reconnaissance journey of his new mission territory until late in 1918. It was a vast territory without priests and leadership among Christians who had not been forcefully sent to Fernando Po was in the hands of catechists. At the end of the tour of the territory in his famous 1000 miles journey, he wrote the following in his report to Rome, which struck a firm note of optimism: 34
BNA-Sd 1916/1, German Mission Ordinance, 1924, cited by A.D.A. MacGregoor,
Acting Attorney General 23rd of May 1924 35
Ibid. no.6
30
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Copyright © 2012. Langaa RPCIG. All rights reserved.
“Catholicism is still alive in Adamawa. The Christians fully expect to see the priest return to them. They remain devotedly attached to them. Their constancy during the four years of severe trial has been admirable. There is a splendid future before a mission which after two or three years of existence has been able to produce such splendid soul.” 36 Adamawa was the part of the Cameroons that adjoined Southern Nigeria and it had been placed under British rule after the Germans were driven out. The missionaries in Adamawa had been German priests of the Sacred Heart Congregation. With their departure, the prefecture was left completely without priests. Shanahan estimated that the trek through Adamawa would take three or four months and cover about a thousand miles through some of the most difficult and rugged terrain on the African continent. It would be even more arduous than the Great Trek of ten years earlier. He was now forty-seven years of age, weakened by long service in the tropics and not fully recovered from his recent illness. None of these factors lessened his determination to carry out his mandate and visit the abandoned missions of Adamawa. He left Onitsha with an escort of twenty carriers in early December 1918 and marched three hundred miles across the country to the Cameroon’s border which he crossed on December 22. His motorcycle wa
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http://afuned.blogspot.com/favicon.ico
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http://afuned.blogspot.com/2010/
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| 13 |
https://www.focolare.org/en/bishop-friends-of-the-focolare-movement-in-kenya-madagascar-and-cameroon/
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en
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Bishop Friends of the Focolare Movement in Kenya, Madagascar and Cameroon
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2011-06-30T09:32:40+00:00
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Three international events brought together bishops from 14 African nations. Cardinal Miloslav Vlk, emeritus archbishop of Prague (Czech Republic), and Bishop Augustine Dolphin, emeritus bishop of Berbera, (Central African Republic), promoters of the initiative, were there to give us news when they returned to Rome.
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en
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Movimento dei Focolari
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https://www.focolare.org/en/bishop-friends-of-the-focolare-movement-in-kenya-madagascar-and-cameroon/
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“Rediscovering God’s plan for today” was the theme for the three conferences of Bishops Friends of the Focolare Movement which were held in May and June. The central topic was one which was of common interest to all: the desire to experience fraternal communion among Bishops, entering more deeply into the spirituality and life of communion. Different characteristics and nuances of each country were highlighted at each of the meetings. Sixteen Catholic bishops from South Africa, Angola, Tanzania, Uganda, Burundi and Kenya gathered on 23-27 May at one of the Focolare’s little towns in Nairobi, Kenya, called Mariapolis Piero. They had many opportunities to share both personal and pastoral experiences, with a look at some of the challenges being faced by the African continent today. For more information about the Kenyan conference go to: Nairobi: Meeting for Bishop Friends of the Focolare. The May – June event in Moramanga, Madagascar was very well attended with nine bishops who had come from all over the island, the fourth largest island of the world. Among them were Bishop Antonio Scopelliti who had first arrived on the island as a young missionary, and Bishop Amgatondrazaka who for many years has been a promoter of communion among bishops, priests and laity. But there were also various bishops who are natives of Madagascar itself, such as Archbishop Michel Malo (Archbishop of Antsiranana) and the Apostolic Nuncio Archbishop Eugene Martin Nugent. The final event took place in Cameroon. It began on 7 June in Bamenda and ended on 11 June in the village of Fontem. Two Chiefs of the Bangwa tribe were there to welcome the bishops. They expressed their delight at receiving these distinguished visitors to a land that bears witness to the “new evangelization” that has been launched by the experience of unity among the Bangwa people and the Focolare. During their visit to the hospital, college, and carpentry workshop, the bishops appreciated the simple daily Gospel life, and especially the “love with which the activities are carried out.” The memory of Bishop Paul Verdzekov was very alive among them. He died last year, leaving behind a powerful life witness that was rooted in focolare spirituality. “He was a father for all of us,” said Bishop Ntep, bishop of Edéa, Cameroon. After having visited his tomb, they celebrated Mass at the cathedral in the presence of many of the faithful for whom his memory is still very much alive. The bishops used these days to discuss topics that are of great interest to them: effects of the Economy of Communion in Africa; formation of formators; and the Apostolic Exhortation Verbum Domini. Another important topic was that of Inculturation. In this regard, Bishop Ntalou, bishop of Garoua, Cameroon said: “Just as you need the effort to know the ‘seeds of the Word’ in our cultures, you also need the effort to know the light of the Gospel, because it is in Jesus, and in Jesus alone, that we find the fullness of salvation.” During the final farewell, Bishop Bushu, bishop of Buea, Cameroon, seemed to summarize what everyone else was thinking: “I thank God for this week, for having lived in His presence. . .”. “Holiness is a gift, not an activity,” concluded Cardinal Vlk, underscoring how everything is a gift from God: “Our true identity lies in living in harmony with this gift (that we have) received.” At each of the three meetings, the culminating moment was the “Pact of Mutual Love”, which the bishops made with each other during a Eucharistic celebration.
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https://dokumen.pub/my-conversion-journey-with-christian-cardinal-tumi-1nbsped-9789956792429-9789956792894.html
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My Conversion Journey with Christian Cardinal Tumi [1 ed.] 9789956792429, 9789956792894
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Faith conversion experiences are first of all personal before being universal. While biblical history records relatively...
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Citation preview
Martin Jumbam
Copyright © 2014. Langaa RPCIG. All rights reserved.
Langaa Research & Publishing Common Initiative Group P.O. Box 902 Mankon Bamenda North West Region Cameroon
Martin Jumbam
MARTIN JUMBAM was born and raised in Nkar in the Diocese of Kumbo in the northern grassland region of English-speaking Cameroon. He is a translator and a conference interpreter by training, and a freelance journalist. He served for several years on the editorial board of L’Effort camerounais, the weekly newspaper of the Bishop’s Conference of Cameroon. He also runs programmes on Radio Veritas, the radio of the Catholic Archdiocese of Douala, Cameroon. He is married with three children and lives with his family in the port city of Douala in Cameroon.
MY CONVERSION JOURNEY WITH CHRISTIAN CARDINAL TUMI
Faith conversion experiences are first of all personal before being universal. While biblical history records relatively few conversion encounters as dramatic and as explosive as Saint Paul’s on the road to Damascus, it is not rare for individuals in the throes of a religious conversion to fall prey to intensely agonizing confusion. That is what happened to Martin Jumbam when he marched for peace in his country alongside the charismatic and irrepressible Emeritus Archbishop of Douala in Cameroon, Christian Cardinal Tumi. He joined the prelate as a secular journalist but went back home more than ever conscious of his state as a fallen Christian, the first step in his journey of faith. Since then, all his writing, be it secular or religious, now bears the fruits of that encounter, characterized by intense empathy for the human person. This book recounts the myriad ways Jumbam’s encounters with Christian Cardinal Tumi have activated, nourished and inspired his faith.
MY CONVERSION JOURNEY WITH CHRISTIAN CARDINAL TUMI
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
My Conversion Journey with Christian Cardinal Tumi
Copyright © 2014. Langaa RPCIG. All rights reserved.
Martin Jumbam
Langaa Research & Publishing CIG Mankon, Bamenda
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Publisher: Langaa RPCIG Langaa Research & Publishing Common Initiative Group P.O. Box 902 Mankon Bamenda North West Region Cameroon [email protected] www.langaa-rpcig.net
Distributed in and outside N. America by African Books Collective [email protected] www.africanbookscollective.com
ISBN: 9956-792-89-6
Copyright © 2014. Langaa RPCIG. All rights reserved.
© Martin Jumbam 2015
DISCLAIMER All views expressed in this publication are those of the author and do not necessarily reflect the views of Langaa RPCIG.
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Table ofContents
Preface………………………………………………………… v
Part One: The Journey Begins……………………………….. 1 1. I marched with Christian Cardinal Tumi……………………… 3 2. I spent a week with the Cistercian monks in Mbengwi………... 15
Copyright © 2014. Langaa RPCIG. All rights reserved.
Part Two: My Prayer Life Firms Up…………………………. 35 1. Come, follow me!............................................................................... 37 2. Foyer de Charité, an oasis of silence in Bonjongo…………….. 49 3. A prayer at the University of Buea……………………………. 53 4. Jesus heals in silence………………………………………….. 57 5. I walked beside a Saint……………………………………….. 61 Part Three: My Interest In Church Governance Grows…….. 73 1. The Catholic Church and the radio…………………………… 75 2. Train seminarians to be good managers of human and finance resources……………………………………………….. 87 3. Keep processions and the homily short………………………. 91 4. Father, watch your health…………………………………….. 97 5. Giving to the Church is a Christian duty………………………101 6. The Catholic Church and the Reunification of Cameroon……. 105 7. I remember Father Paul Verdzekov………………………….. 109 Part Four: The Social Dimension Of My Faith……………… 119 1. The devastating consequences of abortion…………………….121 2. The Justice and Peace Commission of the Bamenda Archdiocese…………………………………………………….. 125 3. I salute you, Professor Daniel Noni Lantum…………………. 133 4. Why I donate blood…………………………………………... 151
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Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
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Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
Preface
Saint Augustine once wrote: “Reaching Milan, I found your devoted servant Ambrose, who was known throughout the world as a man whom there were few to equal in goodness. Unknown to me, it was you who led me to him, so that I might knowingly be led by him to you”1. I could very well express similar feelings about my first encounter with Christian Cardinal Tumi, the Emeritus Archbishop of the Archdiocese of Douala, Cameroon. Unknown to me, the Lord led me to him and he knowingly led me back to the Lord. It all began on January 1, 1993 when I joined the first of what has become a tradition in the Catholic Church that is in Douala, what Cardinal Tumi himself called “The March for Peace” around the city of Douala. Our country, Cameroon, then stood in dire need of peace as the notoriously intolerant political establishment of the day was desperately trying to stifle the audible, painful and violent birth pangs of multi-party democracy in our land. Christian Cardinal Tumi is one of the few sons and daughters of our land who have had an eyeball-to-eyeball confrontation with the proponents of political intolerance in our land and lived to tell the tale. Many others, who dared to ask why, including the Cardinal’s fellow religious leaders, are today history. In January 1993, I was a young journalist yearning for news and who else to track than the fiery Archbishop of Douala, who created news by his mere imposing presence anywhere, anytime? As I accompanied him in what ended up to be a well-over-five-hour procession around the city of Douala, hoping to beat every other journalist with news of whatever dramatic encounter we might have along the way with the forces of law and order, little did I know that the Lord was leading me to him that he may in turn lead me back to the Lord. It was only later that I realised that I was a mere penitent whose restless soul, to paraphrase Saint Augustine again, could only find rest when, and if, it rested in the Lord. v
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
What has this journey of faith alongside Christian Cardinal Tumi done to, and for, me as a Christian, a journalist and a writer? Quite a lot! First of all, it has given my prayer life considerable strength, although, every so often, I still have to run to the Master with the cry: ‘I do have faith, Lord, but help me to have more!’ (Mk 9: 24). Secondly, I have come to see the way the Church functions from an angle I would otherwise never have seen. This is reflected in a number of articles included in this book on the Church and its governance. Thirdly, each time I pore over a blank sheet of paper, wondering how to stain it with my thoughts, I always hear Saint James whispering in the ear of my mind that faith devoid of action is a dead faith (Jas 2 : 14). That is why I have included articles in this book that reflect my views on issues of justice, peace, and reconciliation, themes that are so dear to our Church in Africa. I have also expressed open gratitude and admiration to, and for, people, near and far, whose actions have influenced my life in one way or another. In this journey of faith with Christian Cardinal Tumi, I have decided that all I do and all I write must be coated with the garment of my faith. My encounters with Christian Cardinal Tumi have activated, nourished and inspired my faith in myriad ways, directly and indirectly, as the articles included in this collection suggest.
Copyright © 2014. Langaa RPCIG. All rights reserved.
Martin Jumbam
vi
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
Martin Jumbam at his office in Douala
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Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
Christian Cardinal Tumi Emeritus Archbishop of the Archdiocese of Douala Delivering a Sermon
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Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
Christian Cardinal Tumi in Douala
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Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
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Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Part I
Copyright © 2014. Langaa RPCIG. All rights reserved.
The Journey Begins
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Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
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Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
1 I marched with Christian Cardinal Tumi (Revised and reproduced from Cameroon Panorama Nos. 376 of April 1993; pp. 17-19) and 377 of May 1993; pp. 18-21).
Copyright © 2014. Langaa RPCIG. All rights reserved.
The news of the “March for Peace”, which His Eminence Christian Cardinal Tumi was organising was in the air all week long, but the details were rather sketchy. That is why I was not sure of what to expect as I approached the large crowd in front of the small Saint John’s Parish Church in Deido, Douala, at 7 o’clock on the morning of January 1, 1993. No placards? What struck me as I scanned the crowd for a face to pin a name on, was the absence of placards and banners. I had thought that I would find an excited, noisy crowd waving a forest of banners and placards, bearing high-sounding slogans, calling on the powers-thatbe to restore to our land and people the peace that once was theirs. But, what I saw surprised me: just simple, ordinary people, mainly women of a certain age, many of them dressed in white or in deep blue uniforms, lining up behind a crucifix, singing songs of praise to the Lord and telling the beads of their rosaries. I was still wondering what to make of it all, when I saw Doctor Arnold Yongbang a few feet away. With Doctor Yongbang there, I began to breathe a little easier as I knew I would have answers to some of the questions I had on my mind. A few days earlier, I had stopped by his house, as I so often do whenever I need reliable information on just about anything happening in the land, to get details on the impending march, but he hadn’t been more enlightened on it than I was, not having seen nor talked with the Cardinal that past week.
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Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
The Cardinal’s ring ‘You’ve answered present then, eh?’, Doctor Yongbang asked as we shook hands with each other. ‘Couldn’t miss this for anything in the world’, I remember answering him. We were still wondering about the itinerary of the march when we saw the tall figure of the Cardinal towering above a small crowd a few feet away. That was the first time I had ever come that close to His Eminence, and I wouldn’t have known how to greet him had Doctor Yongbang not immediately gone up to him, taken his hand in his and kissed the ring on it, genuflecting in the process. That was new to me; so I, too, took His Eminence’s hand in mine, brought his ringed-finger to my lips, genuflecting as I had seen Dr. Yongbang do. The action was so fast that I didn’t have the time to take a closer look at that ring as I would have loved to. Bishop Awa’s ring Just then, my mind raced back in time to the day I met Monsignor Pius Awa of Buea in his cousin, Mr. Peter Akumchi’s house in Yaounde some seven years or so earlier. That was the first time I came face-to-face with such a high-ranking official of the Catholic Church. I remember approaching him with a mixture of awe and uncertainty but, to my greatest surprise, delight and relief, Monsignor Awa suddenly said something unbelievably funny, and before I knew it, I was already at ease with him, asking him questions that have always intrigued me about the Catholic Church, and getting frank and direct answers wrapped in a seemingly inexhaustible fount of down-to-earth humour I hadn’t imagined a prince of the church could be endowed with. When I had to leave, I noticed that Bishop Awa, who had taken off the ring from his finger for a while, quickly put it back on before offering me his hand. I remember hesitating for a second, not knowing what to do, and then deciding just to shake it. Now I know I should have kissed his ring and perhaps knelt down for his blessing. That was what his Lordship probably expected me to do as well. Don’t we learn everyday! 4
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
Call off the march As we greeted the Cardinal that morning, that usual, broad, warm, reassuringly contagious smile opened up on his face as he jokingly said: ‘Weti wuna di do here, you pagan people dem?’ Then, casting his eyes from that commanding height of his over the crowd that was growing by the minute, he said: ‘I hope no one shows up here in a party uniform or with a party banner’. We also echoed the same hope. Then he added: ‘The government has been very scared of this march and has sent delegation after delegation to me to call if off’. That was news to me and I asked why. ‘Well, that is because they don’t believe that a gathering of this nature at this time can be devoid of politics.’ Then he added with that disarming smile of his: ‘But, I told them this march had nothing to do with their politics. This is a purely religious event and I won’t call it off.’ I recall someone near me wondering aloud if that was the reason the place was, in his word “swarming” with CENER (secret police) agents. To prove his point, he pointed to one fellow loitering around the corner and to another one pretending to be repairing a motorbike a few feet away, but who kept shooting furtive glances at us. He also showed us another suspicious group of three or four individuals lurking at another corner who he also identified as plain-clothes men, claiming he knew their type well and that they were up to no good. I don’t know how the Cardinal would have reacted to that claim, but he didn’t hear it, busy as he was greeting those who came up to him. Many would die for Maria Just then a beautifully decorated pick-up truck drove into the mission yard, bearing the statue of the Blessed Virgin Mary. His Eminence looked at the crowd milling about the yard and remarked, with a smile on his face: ‘There are many people in this country who would not hesitate to lay down their lives for Maria.’ Then the pick-up truck swung round and began slowly to move out of the yard. The Cardinal with one or two of his priests and some altar boys, took their places behind it, and we fell in line a few yards 5
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
behind them. As we came out onto the street, I was surprised to see that the head of the procession was nowhere in sight. I also looked behind me and the crowd in the churchyard seemed to have grown tenfold. I had no rosary! A woman next to me intoned a song in a language I guessed was Ewondo. This was followed by much hand clapping and dancing. After that song, another woman began to recite the rosary. I saw just about everyone with a rosary in hand and it suddenly dawned on me that I might be the only one there without one. For a few minutes, I felt at a loss, wondering whether I really belonged with that crowd of believers at all. What intensified that feeling of loss and guilt was the sudden realisation that I couldn’t even recite a single prayer in French correctly; neither the ‘Hail Mary’, nor the Lord’s Prayer. I then decided that I would say the prayers in English instead. There, too, I stumbled on one or two words and gave up the exercise. What of Lamnso, my native tongue? There, I had better luck, but my mind kept straying to the French prayers around me. I was still wondering how best to immerse myself in the prayers when Gregory Alem, a CRTV journalist on FM 105, walked up to me. I asked him in a whisper if he was on duty, and he said he was there to join the march, having decided that he could no longer stay on the sidelines while others were doing so much to shape the history of our land. That was why he was determined, he said, to join the Cardinal’s march for peace. The Cardinal was already nearly a kilometre ahead of me although when we started off, I was only a few yards behind him. As we went along, more and more people were joining the procession and preferring to be as close to the Cardinal and the statue of the Virgin Mary as possible. It was not long before Gregory and I were far apart from each other.
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Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
Fallen by the wayside All around me, prayers and songs rose and fell as groups sent their praise and admiration to the Lord. I realised to my horror that I could neither recognise nor join in any of those songs or prayers. It then began to dawn on me that I had indeed fallen by the wayside in my religious life. Not that I hadn’t been aware of it, though; but it was how far away I had fallen from the right path that hit me with such frightening suddenness. Unable to join the chorus around me, I decided I would withdraw into myself and try to come to grips with my relationship with God since such an opportunity to stare into the rear-view mirror of my life uninterrupted for hours on end, had never presented itself to me before. As we wound our way at a snail’s pace through tiny, potholeladen streets, from Deido through Bepanda Voirie to Ndokoti and well beyond, I suddenly felt how the dregs of all those years of neglect of my Christian life had hardened and were weighing down so heavily on the shoulders of my conscience. Here I am, Lord! The only other time I felt an outsider in church was on April 22, 1992 in the Cathedral in Bamenda during the ordination of five young men into the sacred priesthood. Maika, my wife, Mrs. Rita Bomki Akumchi, her cousin, and I had travelled from Douala the Saturday before to be present at that ceremony to witness one of ours, George Tomrila Ngalim, take his place among the clergy of this nation. George has always been like a younger brother to me, just as I had been like one to his father, the late Joseph Ngalim, a simple man who had lived a simple, honest life of a great Catholic Christian. As I stood there watching George, I felt really sad that his father couldn’t be there with us to see his first son take the vow of the priesthood. In fact, I fought back a tear when George answered the Lord’s call, and his mother, accompanied by his junior brother, Stephen, standing in for his father, led him by the hand to the altar to 7
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surrender him to His Grace Archbishop Paul Verdzekov, as their own gift to the Almighty Father. I remember His Grace Archbishop Verdzekov’s commanding voice exhorting his fellow priests to abide by the dictates of their vocation. If you cannot stand the smoke, he told them, get out of the kitchen. That was one of the most profound sermons I have ever listened to. The power of that message seemed to be amplified by the magnificence of the music, which the conducting priest, Reverend Father William Neba, standing on a raised platform, seemed to be literally pulling out of the belly of the cathedral with his arms. Music of rare beauty and intensity. Heart-lifting sounds, which I still sometimes hear, in my mind’s ear, whenever I take a momentary respite from the rat race. It brought tears to my eyes. The river of age On that day, my mind was not so much on George – even though it was his day – as it was on his father, whom the Lord had called ‘home’ some years ago. I recalled that in August of 1984 when I returned home after several years abroad, one of the first things my old mother asked of me, was to go down to Gharu, Joseph Ngalim’s compound, to greet him for, she said, he had been very ill and would be pleased to see me. My family has always considered me Joseph Ngalim’s ‘son’ because of the liking he had taken for me from the time I was only a child. I must have been only five or six years old when he, still a young primary school pupil, asked my parents to allow me to stay with him in a hut he had, like all young men of his age, built for himself in his parent’s compound of Gharu, a kilometre or so away from our compound at Mboon. I still have fond memories of those childhood days when I would play in the yard with other children of his compound while watching out for him. When he came back home, I would run up to him and he would always give me something to eat, usually a piece of meat from the day’s hunt, or a fruit. 8
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My friends and I would sometimes play by the banks of River Mensai that takes its rise from the Ngongba hills that brood so menacingly above. River Mensai, today a mere shadow of its former self, used to rush down the hills into the valley, seeming to us who had never seen any other bigger river, frighteningly massive, as it wound and unwound itself down the valley like a huge wounded snake. We were always warned against playing too close to it as it was said to be unforgiving to anyone who was foolish enough to fall into it. Thinking of those days, over thirty years later, on that bright, sunny day in August of 1984, was like taking a ride up the river of age to those days of unblemished innocence. Out of touch As I walked down the hill leading to his house, I wondered what I would say to him. Whenever I was home on vacation, my mother would always ask me to go to Tobin and visit him and his family. He was always very happy to see me and took a keen interest in my academic progress. Unfortunately, as my quest for the ‘Golden Fleece’ took me further and further into the beckoning, wide world, I lost touch with him. So, it was with a very heavy heart and guilt feelings that I walked into his house that sunny August afternoon. As I took his hand in mine, a smile walked its way across his agony-wrinkled face. He could hardly turn his head as his neck hurt him so badly. I recall fighting hard to halt a lump that was already crawling unrelentingly up to my throat, always a prelude to a flood of tears, which I could already feel warm on my cheeks. I remember apologising profusely for my protracted silence over the years. In his usual manner, he merely smiled and said he had been wondering if he had done me wrong, but that all that was now history as he was happy I had thought of him immediately I returned home. It was then that the tears came tumbling from my eyes, a bucket-full. I was to let another generous flood of tears wash my face some months later when I learnt of his death. He had apparently 9
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recovered and gone back to work when the illness struck again, and he succumbed to it. I was in Yaounde, trying to find a job and feed a family, and couldn’t unfortunately attend his funeral. I did, however, pray that the Lord receive him with trumpet blasts.
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August 29 Meanwhile, the Cardinal-led procession continued its slow, dignified and graceful journey through the streets of the nation’s economic capital. I came out of my reverie only long enough to notice how far we had gone, and then I was back in my shell again. I remember that a few years ago, on a dreary, rainy and foggy morning of August 29, I stood over Joseph Ngalim’s grave in the small cemetery below the Church in my village of Nkar. August 29 is a memorable day to my family, being the day my father-in-law, Pa Anthony Tala, a long-time teacher of the Catholic School in Nkar, died. On that dreary morning, my wife and I joined the other members of the family to call on the Lord to accept Pa Anthony Tala, our father and His humble servant, among His chosen flock. Afterward, I walked over to Joseph Ngalim’s grave and communed for a while with one of the greatest souls that ever lived on earth. George, then a deacon, was also present. My beloved ones Beside my father-in-law and Joseph Ngalim, many a loved one of mine also reposes in that small church cemetery. Monica Bongberi, my only sister, lies a few feet away. She had given up the struggle against a merciless ailment and had passed away right in front of my eyes some ten years earlier. I remember that even though she died in my presence, I only felt the impact of her absence one year later when I went back home on vacation. I remember standing above her compound, waiting in vain for those shouts of welcome and warm hugs and smiles of joy, which I was so used to. I stood there staring into space, tears abundantly washing my face, to the surprise of many. May the Lord Almighty place His soothing hand on Monica’s forehead! 10
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Not far from Monica, lies Gertrude, my sister-in-law. Our phone rang one summer Sunday morning in Edmonton, Canada. I picked it up and an emotion-drenched voice told me that Gertrude was no longer with us. When the impact of that reality finally hit home, I jumped up, screaming and refusing to believe what I had just been told. Her husband, Kenjo, my brother, had left Laval in Quebec, where he had been studying, only a few days before, and hadn’t even had the time to call to inform us of his safe arrival in Cameroon, when we learnt of his wife’s death. Maika, a regular church-goer, nearly pulled me by the hand to church that Sunday morning to pray for the repose of Gertrude’s soul. ‘Even if the devil has truly made his home in your heart’, I remember her telling me as I grudgingly trudged behind her, ‘at least, on a day like this, you should ask the Lord to forgive your sister-inlaw her sins and welcome her into His kingdom’. I knew she was right, although I didn’t want to seem too eager to agree with her. I did, however, follow her to church to ask God to welcome Gertrude among His chosen few. John, my boyhood friend. A few feet away, under a fresh mound of earth, lies one of my childhood friends, John Fondzeyuf. John and I had served our first Mass as altar boys together way back then. I remember shocking my mother by waking up too early to go to church that day. John and I had been selected the previous day to serve our first Mass that morning, and had been warned not to be late. Despite my mother’s threats to tan my skin if I didn’t go back to bed immediately, I left for church, arriving when it was still very dark and, to my surprise, John was already there, dressed and waiting. You could have heard our heart-beats a mile away as we later accompanied the priest to the altar under the close and critical scrutiny of the elder altar boys, our trembling backs to the congregation. I still find it difficult to believe that John is no longer with us. I hadn’t been able to attend his funeral, but the impact of his death had hit me a few months later when I went to greet his family in Yaounde. 11
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I walked in and was greeted by John’s picture staring at me from the wall. I sat down on one of the all-too-familiar chairs, talking to Aloysia, his wife, and it was just as it had always been. It even looked as if John would walk out of the room any time to join us. I could still hear his voice, in my mind’s ear, as usual noisily contesting my claim to a traditional title, calling me, albeit jokingly, an impostor. We would then engage in friendly gibes at each other for hours on end. As those memories made their way back to mind, I felt tears welling up in my eyes, and it was with some difficulty that I held them back from his children. May the Lord give John a huge pat of welcome on the back! In that small cemetery, lie people who have been precious to me. Hopefully, when my own time runs out, my mortal remains, too, will join those of my loved ones at one corner of that cemetery. My soul, God willing, will link hands with all my family members who have slept in the Lord to give praise and thanks to God Almighty for eternity. Peace with myself Those were the thoughts that were winding their way through my mind at the same snail’s pace as we went through the streets of Douala. Never before that day did I realise how much I needed to incise my past as a way of coming to full grips with my present life of a fallen Christian. Thereafter, I suddenly felt at peace with myself. I still, however, felt inadequate before the Lord. I couldn’t remember the last time I ever spent more than a few minutes in church. I would, more often than not, drive my family to the church door, drop them there, only coming back for them when I knew the Mass was over. I had always found spending an hour in church unbearably boring, and I was wondering if I would stand the Cardinal’s Mass that was to follow the march. Peace on earth However, no sooner had the Cardinal arrived than he was at the altar saying Mass. I remember Gregory Alem and I earlier expressing 12
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the fear that, at his age, the Cardinal might not stand the tempo of such a long march; but there he was, still looking strong and preaching peace on earth to men and women of good will. As I listened to him, he seemed to be talking to me personally. The peace he talked of seemed to be making a home in my mind and in my heart. Since then, I cannot say that I have suddenly become an ideal Christian, but at least I do now feel the urge to lead my family, not only to the church door, but right into the church itself. There, I listen without the urge to glance at my watch. The message of the Gospel has been tickling my heart these days more than at any other time of my life. Even though I will never open my mouth in church to sing for fear of offending whoever may be standing near me, I have always had a weakness for church music which, over the past few months, has been sounding even more splendid than ever before. God bless the clergy The Cardinal’s march for peace seems to have done me much good. Only the other day, not only did I listen with unusual attention to, but was also profoundly moved by Archbishop Verdzekov’s pastoral letter denouncing torture in our land. I remember bowing my head and asking God to bless the Archbishop and the victims of torture in our land. However, I still haven’t found the courage to pray for those who order or execute torture, as the Archbishop recommends. How can one ever do that? I wonder. Not long ago, though, I would never have thought that God could listen to someone like me, and the idea of praying for no less an eminence than an archbishop could never have occurred to me. Maybe the indescribable satisfaction I felt after that prayer is a good indication that the Lord did, after all, listen to His humble servant! It seems by marching with Christian Cardinal Tumi for peace in our land, I had found that much desired but elusive peace with myself. A prayer for the Cardinal. May he too remember my family and me in his prayers.
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2 I spent a week with the Cistercian monks in Mbengwi (Reproduced from Cameroon Panorama Nos. 385, 386, 387, 388 and 389 of January through May 1994). The desire to spend a week of rest and meditation with the Cistercian Monks in Mbengwi took root in my mind, in my heart and in my soul in early 1993 after I heeded a call from his Eminence Christian Cardinal Tumi to join him on a “March for Peace” in our country2.
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Should we join the march? In fact, the decision to join the Cardinal’s march was not an easy one to take. I remember Maika and I sitting up late at night, after our three kids had gone to bed, wondering whether to participate in it or not. If yes, who should go? The two of us, or just one person? Our indecision was understandable given the brutality with which the “law-keepers” of this land have so far handled any popular display of discontent with the status quo. Not that long ago, tear-gas canisters and grenades could be heard popping from street corners in Douala like champagne corks, leaving in their wake pavements caked by blood that had oozed from shattered limbs and split skulls. Strange hearse I was once a witness to the strangest ‘hearse’ that has perhaps ever been paraded anywhere: a wheel-barrow, bearing a young chap, way below his teens, struck down by a murderous bullet from a trigger-happy policeman’s pistol. That ‘hearse’ was being riotously escorted around town by a crowd of bloodshot-eyed, bare-chested, sweat-soaked kids, many of them foaming at the mouth, and loudly daring nervous, gun-totting soldiers to stop them. That was indeed a frightening scene in a land that has always prided itself as an oasis of peace in a mercurial sub-region prone to instability. 14
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That is why the Cardinal’s call for a march for peace caused us such anxiety. We both would have liked to join, but, we wondered, what if it turned out ugly and bloody? Wouldn’t it be foolish, at this time when responsible parenthood is an expression that is so warm on everyone’s lips, for a mother and a father to abandon their kids in the house to walk together into what had virtually become a battleground? Sacrificial lamb Those were some of the searching questions we had to wrestle with before finally deciding that I should go alone. If any mishap were to happen to me -- God forbid! -- Maika would then have to join the increasing class of widows that some people’s greed for power was daily creating in this land. It turned out -- thank God! -- that there was no violence at all. There was not even an armed, riot-shielded police force anywhere in sight; just one mammoth crowd, the largest I have seen anywhere in this land, and I have seen some crowd-pulling events here in Douala lately. A crowd, armed not with politically-marinated, slogan-studded placards, but with the simple armour of prayers and hymns of praise to the Lord Almighty. Five hours and nearly 30 kilometres later, with the gruelling Douala sun and heat enveloping us like foam, the impossible had happened to me; I had stared so long and so deep into my Christian life, or rather what was left of it, that I took a firm decision to run back for shelter under the protective canopy of Mother Church, that is One, Holy, Catholic and Apostolic, and universal in its immensity! Shun falsehood I remember that a few months after immortalising my impressions of that march in Cameroon Panorama, I was part of a huge crowd of Nso people who had gathered at the Saint Louis’ Church grounds in Bonaberi, to meet with His Eminence Christian Cardinal Tumi. In fact, it was a kind of a long-overdue event as the 15
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Nso community in Douala had not yet had the opportunity to meet His Eminence since he arrived in Douala nearly two years earlier. The occasion had begun with a Pontifical High Mass celebrated by the Cardinal himself, assisted by a number of priests. His Eminence’s homily was dedicated to truth. Seek the truth and shun falsehood, he urged the attentive congregation. He regretted that falsehood had already made such deep inroads into the very fabric of the Cameroonian society that many have come to accept it as a normal part of life. He cited the simple example of age in Cameroon today. Ask any one his/her age, the Cardinal said, and the likely answer would be: “My official or school age is …, my true age is …”. The situation has already become so ridiculous, his Eminence continued, that some children are now even officially older than their parents! The congregation greeted this with much mirth. Joy in heaven It was after that light-hearted but profound homily that the Cardinal called me to his side. He had, he said, read my impressions of the march I had with him in Cameroon Panorama and had enjoyed it immensely. I said I felt flattered by his observation. He then wondered if I had ever read the Confessions of Saint Augustine as my writing sounded much like his. When the answer was negative, he promised he would get me a copy, which he did some months later. I remember Maika and I paying him a courtesy visit later, and I wondered how someone like me, who had had nothing to do with the church and her sacred sacraments for so many years, could do to regain favours in the eyes of the Lord. The Cardinal’s response was that there was no specific time for anyone to come back to the bosom of the Lord, and that whenever that happens, there is always much rejoicing in heaven because one soul has repented. Write to the monks I took the Cardinal’s answer in my hand and decided to look for a calm, isolated place to reflect on it. I was wondering where to go 16
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when a colleague of mine, Ms Lucia Nnam Chuo, suggested I try the Monastery in Mbengwi. She said she went there frequently, and that for meditation, prayers and spiritual counselling, I was not likely to find a better place than that. She then gave me the address of her “Spiritual Father”, Reverend Father Pius Okoye, himself a monk. Care-free days I had, of course, heard of people spending time in Mbengwi, but had never thought that I would one day be a candidate myself. I remember going to that monastery once back in the seventies, to buy a wedding cake for my brother. The monks then had a reputation for making particularly good but inexpensive pastry. In those days, I considered those monks a bunch of crazy people who had fled the reality of daily life to hide in the hills of Mbengwi. Bamenda town then was really a place to be in. What with those countless night clubs and bars where live brass bands held you spell bound on the slippery floor for hours on end, with multi-coloured bulbs gyrating on the ceiling and bathing the turbulent, sweat-soaked crowd on the floor in a rainbow of colours! One of those bars in particular – I believe it was called “Happy Day Bar” – was a favourite spot for many of us, from the University of Yaoundé on holiday in town. University students of those days were “swimming” in cash which they spent with astonishing lavishness. I remember a certain musician, who played in the band in that bar had, as one of his credentials, which he loudly brandished to anyone who cared to listen, the mere fact that he had once played in a band in Bangui, and claimed to speak fluent Lingala, or some such language. For that fact alone, he felt superior to every other musician in town, and drank considerable beer; at our expense, of course. Crime-free town Life in Bamenda town was throbbing with much excitement, the town being virtually crime-free, and you could go and come as you wished, well into the early hours of the morning. 17
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That was why I could not understand why anyone would give up that life for what looked to me like the drab, cold and depressingly quiet life of the monastery. I was in my early twenties then, and always had many unprintable things to say whenever the bells of the Big Mankon church disturbed my morning sleep, our house being located in Metta Quarters, less than half-a-mile away. Irony or ironies, nearly twenty years later, I was back to the same monastery, no longer the free-spirited, I-don’t-give-a-damn young man of those days, but a humble father of a family, already subdued by the slings and buffets of age, more confused now than ever before, and seeking solace in what someone has called “the deep pool of spiritual quietness”; a mere prodigal in quest of spiritual nourishment. The same people I had dismissed as sheer fugitives from reality, were the ones I was now turning to for quietude and reflection. Monastery, cold and silent My brother, Kenjo, and my sister-in-law, Joan, accompanied me to Mbengwi on a rainy, cold and windy Sunday afternoon of August 1, 1993. As we approached the monastery, that massive structure stared at us, cold, silent, and sealed from the outside. A note on the door warned us that since that Sunday was the first of that month, stricter silence was required. The silence was not only strict, it was truly profound. Kenjo gave a buzz on the door. A few minutes later, keys rattled in the keyhole, and the door flung open, revealing a strongly-built, tall, white monk with neatly cropped hair, a clean chin and eyes that darted here and there behind a pair of thick, horn-rimmed glasses. Invitation to benediction After the habitual hellos! I showed him a letter from Father Pius. “Hello, Martin, I’m Brother William, the Guest Master”, he said with a smile. “I’ve been expecting you. Come right in”. He held the door open for us and we walked in. He asked if we would like to join them in church since it was already benediction time. The answer being affirmative, he said he would show me to my room later, and then led 18
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the way up a flight of stairs and out at the back to the church some one hundred metres or so away. The beauty of your hymns What immediately struck me as I took a seat in the small chapel was the deep silence reigning therein. The altar section was very spacious, the altar itself occupying the central position. A line of chairs ran along the walls, with three others, bigger and more comfortable, occupying the mid section, which I rightly guessed would be for the officiating priests. The church walls were surprisingly bare; instead of the colourful, saint-studded windowpanes one usually associates with churches, what I was gazing at were just plain window-panes that let in a bright, but austere light. I was still exploring the bare walls of the church with my eyes when the deep bellows of an organ suddenly fell from the other side of the church that was shielded off from the lay section by a wall. I felt like pushing away that wall to unveil the organ, which had by now intensified in strength, rising up in pleasantly soothing waves. For the one week I was to spend in the monastery, I came to look forward to that music with intense eagerness. Listening to those monks sing, I could understand what Saint Augustine meant when he wrote: “I wept at the beauty of your hymns, and I was profoundly moved at the sweet sound of your Church’s singing. Those sounds flowed into my ears, and the truth streamed into my heart. My feeling of devotion overflowed, and the tears ran from my eyes, and I was happy in them”3. Benediction and terror There was a flurry of movements from the other side of the wall and the music suddenly fell silent. Then the monks began to walk out onto the open altar section, one after the other, taking their seats along the wall. They were all dressed in white cassocks with cowls attached to the back of the neck. Then five or six priests arrived and the Chief Celebrant began the service. 19
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Benediction and terror have always held hands in my mind. The reason dates back to the early 60s when, as a young altar boy, I served benediction under a Dutch priest of the Mill Hill Congregation, nicknamed “Fara Nji”. May eternal rest be his! I have never known how he got his nickname, but the mere mention of it sent tremors down the spines of many people in my village. “Fara Nji” was indeed the incarnation of brutality. I was a witness on several occasions to some truly disturbing and humiliating kicks he took delight in giving to the behinds of even elderly men and women whom we venerated for the wisdom which their ages conferred on them. I once saw him slap an old woman just because she happened to have smiled near him, and he didn’t seem to have liked her kolanut-stained teeth! I know of more than one person who received such humiliating treatment, walked out of church and never ever looked back again. “Fara Nji” probably never heard this wise advice the saintly Redemptorist priest, Father Francis Xavier Seelos, once gave to a young priest, an advice that is perhaps more relevant today than it was then: “The priest who is rough with the people does injury both to himself and to others. Thousands reject the Church and perish in eternity simply because they have been badly treated by a priest”4. Fara Nji stubbed his foot One day, a friend and I were serving benediction under “Fara Nji”. It was my role to pick up the cushion on which he was kneeling whenever he stood up to go up to the altar. In those days, the priest and the altar boys kneeled backing the congregation during services. I was apparently distracted because I didn’t realise the priest was already up. My friend, realising my inattention, bent down to pick up the cushion himself. It was precisely at that moment that I recovered from my reverie and also reached for it. As we tugged on both ends of that doughy cushion, “Fara Nji” stubbed his foot on it and almost landed nose first on the floor. Shocked surprise rippled through the congregation as he swung round in fury to face me. 20
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I remember my teeth chattering in my mouth as I clenched them hard in anticipation of the blow I knew would not fail to come. Had “Fara Nji” not been known to administer violent kicks to people’s behinds for much less “offences”? However, to everyone’s surprise, he merely grunted, stared at me in suppressed anger for what seemed to me an eternity, before walking up to the altar. When I managed to stand up from where I was kneeling, my knees nearly wobbled under me. On my forehead, stood visible beads of sweat, and I could feel some of it coursing down my neck. Even later in the sacristy, I still expected to be beaten, but when nothing happened, “Fara Nji” deciding to ignore me with a royal disdain, news went round the village that the man might, after all, be growing old. Who had ever heard of such a thing? “Fara Nji” missing a golden opportunity to land a well-aimed kick to anyone’s behind? No! No!, people said, shaking their heads in utter disbelief. Age, everyone seemed to agree, was beginning to play tricks with him. Nostalgic yearnings From every indication, however, it would seem not everyone in my village hated or feared “Fara Nji”. Just only a few months ago, my brother Bongfen and I met one of his classmates of those days, who expressed regret that the type of discipline “Fara Nji” had imposed on the Church had been eroded by sloppy neglect. Loudly pronouncing “Fara Nji” a saint, this fellow, who is himself notorious in our village for senseless acts of violence, asked me if I had been to church lately. When I said I had, he asked if I wasn’t appalled by what he called the ‘market atmosphere’ that has taken hold of the church these days. Swaying from side to side under the weight of alcohol, he declared the church these days a mess, loudly regretting that there was no longer any priest around with “Fara Nji’s” stamina “to beat sense” into the heads of church-goers. So, while some of us quiver at the mere thought of the ‘blood and iron’ Bismarckian discipline of those days, someone yearns for it!
21
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A ceremony steeped in gentleness I believe my misadventure with “Fara Nji” was the last time I attended benediction until the other day at the monastery. That must have been why just prior to that benediction service, I still felt the jitters of that Sunday evening, well over thirty years before. I could still see the stern contours of “Fara Nji’s” face in the fading horizon of my mind, staring at me with repressed rage. However, the monastic benediction was a complete contrast to “Fara Nji’s”. The chief celebrant, Father Clement, officiated over a ceremony steeped in unbelievable gentleness, humility and grace. Every gesture bore the weight of meticulous tenderness. This feeling was intensified by the music that almost brought tears to my eyes. My room After the ceremony, Kenjo and Joan left and I stood alone looking round the small guest room I occupied. What struck me immediately was the spartan austerity around me: the furniture, the curtains on the window, the small camp-like bed, the bedding, the reading table, the chair, the small sink at the corner, the towel, etc., were all impeccably clean, but that was a cleanliness that bore the weight of age. You couldn’t help feeling that you were indeed in very humble surroundings. The house rules, which Brother William had given me earlier, stressed silence as the golden rule. They identified the congregation hosting me as a Cloistered, Contemplative Order that seeks encounter with God through silence. No radio or tape-recorder was allowed without headphones. Meeting Monsignor Hishon I was still surveying my room when a gong went for the evening meal. I had been told to expect that gong three times a day: at 8 a.m. for breakfast, 12:30 p.m. for lunch, and 7 p.m. for dinner. I went to the Guest House refectory a few feet away and saw a long table around which stood several chairs. Already seated and waiting for me were Monsignor Ron Hishon of Small Mankon, and a young boy he 22
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introduced as his altar boy. Had they come together? I wondered. No, I was told the young lad had been there a few days before, but Monsignor Hishon had just come in as well I was, of course, meeting him for the first time. He said he had been ill and had been unable to accompany the other priests of the Bamenda Archdiocese who had earlier gone to Bambui for a retreat. He had therefore decided to come to Mbengwi both to rest and, at the same time, have his own retreat. I expressed surprise that there were still English priests working in Cameroon and, I believe, he said there were two of them here. Asked how long he has been here, he said he had come to Cameroon in the seventies on a special arrangement between his Bishop and the Archbishop of Bamenda. He had gone back home and had been sent to head a seminary in the northern Spanish city of Valladolid. Murdered for their faith I was surprised to hear that the English have a seminary in Spain. Monsignor Hishon said that as Catholics were being persecuted in the England of those days, the idea came up to establish seminaries abroad. Those who wished to pursue seminary studies either went to Rome or to Spain. Unfortunately, many of them went back home as priests only to be put to death shortly thereafter. There is, if I recall what he said correctly, a list of martyrs, former students of that seminary, on the seminary wall. We had much to talk about Spain, a country I had also lived in for a year back in the seventies, when I was a student of Spanish studies at the “Universidad Complutense” in Madrid. I had visited the city of Valladolid on my way to the historic cathedral of Santiago de Compostela where for centuries, pilgrims trooped to visit the grave of Saint James. Needless to say that my interest in those days was purely academic, since, as a student of Spanish art, I was required to make a pilgrimage to that cathedral, as to many others throughout Spain, including numerous fabulous mosques studding Spain, legacies of centuries of Moorish domination of the Iberian Peninsular. 23
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Restless in silence My first night at the monastery was not an easy one. Instructions required that all guests be back in their rooms by 8:30 p.m. I had no radio, no television, and no telephone. I didn’t mind the absence of television since I hardly ever watch Cameroon television anyway, but I always listen to the radio, mainly foreign radio stations: the BBC, VOA, etc. I missed the telephone as I would have liked to call home to find out how Maika and the kids were doing. I was restless in that silence, which was so thick you could reach out and grab it with your hand. I glanced at my watch every five minutes, wondering if I would ever be able to sleep. To make matters worse, the unforgiving weather planted a violent cough in my chest and blocked my nostrils with a stubborn cold that stayed with me for the week I was there. Finding the Lord in silence I paced up and down my small room that was enveloped in a thick foam of silence. I looked at my watch again. Only 9:30! I almost swore obscenely, but remembered just in time where I was. I picked up the Confessions of Saint Augustine and began to read. Barely half an hour later, my mind began to wander again. If only there was a phone, I thought, I would call home. From the din of Douala, a city that never sleeps, to the deep silence of Mbengwi; boy, what a world of a difference! My eyes strayed up the wall to the crucifix. I stared at it intensely for a while and suddenly had the uneasy feeling that the Lord could just unhook Himself, climb down from there, and sit opposite me. I took fright and quickly left the table to sit on the small camp bed. When I later reflected on my action, I thought it was truly ironic that I could be searching for the Lord, for that is what I was doing, and yet shy away from the mere thought of Him coming to sit by me! I have read of people who spend hours on their knees yearning for the Lord to come to them. That my first reaction was to run away from Him was perhaps an indication that I still had a long way to go in my spiritual quest. 24
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Vigil It looked as if I was in bed for barely thirty minutes when the church bell rang. I turned on the lights and looked at my watch. What! 2:15 in the morning! What in the world would these people be ringing the bell at that ungodly hour for? I nearly shouted, to no one in particular. But then, the gentle breeze began to float into my room, bringing with it the soothing music from the melodious voices of the monks. It was as limpid and pure as the cold air around me. It felt like a soothing balm on my anger. I sat up listening to it, but despite its magnetic appeal, I still felt too weak to stand up and join the monks in church as I would have loved to do. Satan seemed to be standing resolutely tall and insurmountable on my way, fanning my eyes back to sleep. Later that day, I could not help asking Father Pius why anyone would dare wake up that early in the morning. He responded that the monks always kept a vigil in the early hours of the morning. Didn’t I know, he asked, that monumental events always happen at night? The Lord’s birth, his sufferings prior to his crucifixion, darkness enveloping the world when the Lord died, etc. So, each night, the monks keep a vigil in anticipation of the Lord’s return. Morning Mass That morning, the church bell again rang out at 6:15. I sat in the pew with three other people listening to the refreshingly soothing sound of the music from the choir hidden from view by the wall. The lingering anger from the previous night was slowly receding, being peeled away by the enthralling sound of the music that was inviting my soul to prepare itself for Holy Mass, with its symbolic reenactment of the sacrifice of the Lord Jesus, the Lamb of God, for the salvation of mankind. The music suddenly fell silent and the monks began to walk up to the altar, one after the other, slowly, wearily and silently. I was immediately struck by the long, voluminous arms of their gowns that 25
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seemed to stretch right to the ground. I could guess that those arms helped to keep their hands and arms warm in the cold weather.
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Shortly thereafter, five or six priests, including Monsignor Hishon, walked up to the altar, kissed it in turn and took their seats by the wall. They were followed by the chief celebrant, Father Clement, a man of medium height with a slight stoop in his gait. He sported an impeccably white beard and behind his dark, horn-rimmed glasses, a pair of limpidly clear eyes stared searchingly at you. I marvelled at the clarity of his voice as he invited all of us to prepare ourselves for Holy Mass by calling to mind our sins. Throughout the Mass, I was struck by his simple, unhurrying gestures that were at the same time so majestically moving. He lifted up every word with care and respect, leaving you in no doubt that those words came from the bottom of his heart. Distractions I had never seen Mass anywhere said with such solemnity. The impression I usually have in most churches is that the priests want to get it over with as quickly as possible so as to rush off to “more urgent matters” elsewhere. On several instances during that Mass, I was a victim of distractions. I couldn’t help regretting that there was no phone for me to call home. I even caught myself wondering how best to describe the scene I was witnessing. The writer in me seemed to be wondering with the Psalmist how best to make “my tongue the pen of a ready writer” (Ps:45:1). Distractions in church have always posed a particular problem to me. I remember walking past a beauty parlour one day and, to my astonishment, there was a man I knew very well sitting among women, a hair-dryer sitting like a pot upside-down his head. Frankly, I had never known men too could be admitted into such places! The next day, I went to church and saw the gentleman walk in. From that moment until the Mass ended, I couldn’t think of anything else, but 26
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of him sitting under a dryer, among women; a particularly shocking sight that seemed, I couldn’t say why, to hurt my pride as a man. I was worried of the increasing distractions I was facing, but then I recalled that no less an eminence than Saint Augustine himself had also been a victim of such distractions in prayers: “When my heart becomes the receptacle of distractions … and the container for a mass of empty thoughts, then too my prayers are often interrupted and distracted; and in your sight, while I am directing the voice of my heart to your ears, frivolous thoughts somehow rush in and cut short an inspiration of the deepest importance”5. The value of silence One of the things that struck me with the Mass at the monastery was the place of silence. After the reading of the Gospel, and shortly after Holy Communion, everyone sits down, head bowed for what looks like an eternity. No one moves. Time itself seems to suspend its flight for that length of time. In those moments, I thought of what Doctor Norman Vincent Peale, the great American exponent of positive thinking, once wrote about silence: “[It] conditions the mind to those sharper illuminations which surely come from God working in your thoughts. Divine guidance is always spoken in a still, small voice. You can scarcely hear it in confusion – certainly not in excited panic, nor when your mind is filled with anxiety. You cannot perceive God’s will in the midst of noise, (…) especially noise within”6. As I watched that row of bowed heads, I wondered what could be going through their minds. Were they like me whose mind kept rushing back to my family in Douala, or had they disciplined their own minds so well that they could zoom them exclusively on the Lord? That “deep pool of spiritual quietness” brought to mind the words of Saint Augustine: “Let us leave a little room for reflection, room too for silence. Enter into yourself, and leave behind all noise and confusion. Look within yourself. See whether there is some 27
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delightful hidden place in your consciousness where you can be free from noise and argument, where you need not be carrying on your disputes and planning to have your own stubborn way. Hear the word in quietness, that you may understand it” (Sermon 52, 22). Confession After Mass that first day, Father Pius came to see me. He had met me briefly the previous evening and had inquired about my faith. I had told him that what was left of it was probably not worth talking about. He had smiled and told me not to worry, that many had been there before, like me, and that prayers and reflection had healed their souls. He didn’t see why that would not happen to me as well. All I had to do was trust the Lord and He would work wonders for me, as He always does for anyone who runs to him. He then recommended that I read Luke Chapter 5, the story of the lost sheep, the lost drachma and the prodigal son. Going through it, I recalled what Cardinal Tumi had told me several weeks before of rejoicing in heaven at the repentance of a lost soul. Father Pius also brought other reading material, especially on confession and the rosary. He talked to me lengthily about the origin of such prayers as “Hail Mary” and Our Lord’s Prayer, situating each of them within the tradition of the church. We discussed confession and its significance in depth, and he recommended I prepare myself for confession by reviewing the literature he had given me on it. That was going to be my first confession in perhaps well over one quarter of a century, and I was somewhat nervous about it. As I went down on my knees before that simple monk that Monday evening, I felt so unworthy of the care he was taking to cure my soul from so many years of neglect of the Lord. On my knees before him, I saw the contrast between us, standing out stark and bare. While I am a man of the world, who would rather listen to music, or read poetry than pray, he is a man who has dedicated his entire life to God. I could see the details of his hands roughened by hard work in the fields or in one of the workshops. I had been told that the monks consider ordinary labour too as part of their prayers. 28
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Holy Communion The next morning, I looked forward to Holy Mass with some excitement. It reminded me of the first time, well over three decades ago, when I had, for the first time, stuck out my tongue and “Fara Nji” had placed Holy Communion on it. My friends and I held Holy Communion in an awe that bordered on terror. We had all heard of what was said to have happened to a certain woman who had received the host and had surreptitiously taken it out of her mouth and taken it home to her “pagan” neighbours. One of them, we were told, had playfully thrown it on the fire and the whole house is said to have suddenly been engulfed in blood, threatening to drown the occupants. The panicky neighbours are said to have rushed to the parish priest, who came and blessed the blood-filled house, and when the blood receded, retrieved the host from the fire, where it was said to have lain, sparkling like a star. That morning at the monastery, well over three decades later, I still felt the weight of that legend on me as I waited for Father Clement to place the host on my tongue. In fact, I was so eager to receive it that my tongue was already dangling out of my mouth long before the priest arrived. I did not even remember to acknowledge with an “Amen” when the good priest reminded me that I was about to receive the body of Christ Himself. I rushed back to my seat, cherishing the flavour of the host that had, for one strange reason or another, decided to stick like gum onto my palate. I remember having to wiggle my tongue with some tact before dislodging it from there. I couldn’t help wondering if that was not what might have happened to the lady in the aforementioned story. Shedding tears What happened to me thereafter could best be described as a “miracle”. I am not someone who is unnecessarily sentimental and if someone else had told me an experience like this, I would have dismissed it as sheer sentimentalism. However, after I had succeeded to devour the sacred host, I suddenly felt as if a heavy load had been 29
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lifted off my shoulders. An unbelievable feeling of relief started to descend on me and tears began to flow uncontrollably from my eyes. It was a good thing the few people in church were so immersed in their own prayers that no one saw me shedding tears. I suddenly felt like a “new” member of a family from which I had unwisely excluded myself, and I wept unashamedly. From that day on, whenever Father Pius came for our daily rosary, those prayers no longer sounded boring and repetitive. Despite the inclement weather and the nasty cold and cough that were exacting much more than their own share of punishment on me, I began to feel as if I belonged to the monastery too. The afternoons I had to myself for prayers and reading passed smoothly, and I remember once being surprised that time could have passed so quickly without my noticing it. Mass for my family On Thursday afternoon, the eve of my departure, Father Pius dedicated his usual weekly Thursday afternoon Holy Mass exclusively to my family. I had never before had the privilege of being the centre of so much holy attention, and I felt truly unworthy of it. When I had to leave the next day, I felt I was leaving friends behind, people who had cared for my soul, people who had provided me a quiet corner, far from the noisy din of Douala, to meditate on my salvation. I left Mbengwi with my mind clear on a number of things. I discovered to my astonishment that the rosary is a prayer that could be said with delight and relative ease. I remember one afternoon after Father Pius had talked to my about the significance of the rosary, I suddenly felt the urge to pray. I picked up the rosary, opened my prayer book, so as not to miss the mysteries and some of the stillunfamiliar prayers, fixed my eyes on the crucifix on the wall, signed myself, and was surprised at how easy and delightful it truly could be to say the rosary.
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Prayer for my family From then on, I remember saying it a few more times, alone. I also realised that to my horror that I had never really included my family in my prayers before – at least, the few times in the past when I had ever bowed my heat to pray. To me, providing the material needs and giving them the love a father and a husband should give his family, was enough. In Mbengwi, Father Pius kept asking me to think of my wife and children in my prayers. It was then that I realised how Lucky I am to have such a wonderful family : a good wife and three strong, healthy children, and I thanked God Almighty for it. I remember also thanking the Lord for giving me a wife who has stuck faithfully by my side, especially when, as someone once said with a poetic flourish, dark clouds of despair had loomed thick and menacing over our heads in foreign lands. It was frightening to come to the sudden realisation that I had never thought of Maika in my prayers before. It took Mbengwi for me to render her that long over-due service. The Church as a place of reflection One thing I came to realise in Mbengwi was just how important a place a church is for reflection. I remember walking to the chapel every so often throughout the day, just to be alone with my thoughts, sometimes thoughts that were not always religious in nature. I would sit there just rummaging through my life and I would leave feeling astonishingly relaxed. Positive thinker, Doctor Normal Vincent Peale, says that the church is « … a wonderful source of security because this is where people, for générations, have congregated in an effort to bring the health-producing, life-changing laws of God together in a single concentrated expérience. Church worship is much more than a formal duty to perform. (…) It is your exposure to the greatest of all power. In fact, a vital church is the greatest power relay station in existence. Through it flows the vibrant life-changing energy of Almighty God himself »7. No truer words have ever been spoken ! 31
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The presence of others Another significant event that happened to me at the monastery was the presence of Monsignor Hishon. I learnt a great deal from him about the Catholic Church in both Europe and Cameroon. We always had time at meals to talk about one aspect of the Church or another, and I came to cherish those discussions immensely. I also recall the arrival a day before my departure of two members of the Focolare Movement : Demi, a Filipino, from Fontem, and Jean, a Malgache, from Bamenda. From them, I learnt much about their movement, which had organised a recent world-wide télévision programme dubbed « Family Fest ». Monsignor Hishon and I left Mbengwi the same day. Prior to our departure, I went to his room, went down on my knees and asked him for his blessing, which he readily gave, after a short prayer. So I left Mbengwi steeped in prayers. I felt like a newly minted coin. Morning prayers. I remember Father Pius telling me I could now go back to my daughter and tell her that I was now a fullfledged Christian. I had told him that one Saturday I had asked Simolen, my daughter, who seemed unusually reluctant to leave the house, to quickly go to the parish so as not to be late for doctrine classes. She surprised me by asking why I did not go with her to doctrine classes as well. I told her I received Holy Communion several years before. She had then wondered why she had never seen my receiving Holy Communion before. That had come as an unexpected surprise to me and had made me really uncomfortable for many months thereafter. In fact, when I received Holy Communion that morning, I wished she were there to see me. I remember bowing my head down in prayer and asking God to bless her and her two brothers and guide them along the path of righteousness. One thing I have been doing ever since I left Mbengwi is to wake up each morning with a prayer, thanking God for having kept Watch over my family during the night and asking him to take us into his 32
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hands during the day. That is an advice I took from an anonymous poet who wrote the following enlightening verses : Every morning, lean thine arms awhile Upon the window-sill of Heaven, And gaze upon the Lord … Then, with that vision in thy heart, Turn strong to meet the day.8
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As I reflect on my one week stay with the Cistercian monks in Mbengwi, I recall the words of Saint Gregory, talking about some poor peasants : « By their example, they keep me fastened to the peaceful shore of prayer whenever I am tossed about by the endless waves of worldly affairs». When the rat race threatens to overwhelm me, I do pose for a moment to think of the Cistercian monks in the hills of Mbengwi. Then a simple prayer pops to mind, and I feel at peace with myself and with the world around me.
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Part II
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My Prayer Life Firms Up
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1 Come, follow me!
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On Sunday, July 24, 2007, the Catholic men of the Douala Archdiocese held the general assembly of the Catholic Men’s Association (CMA) at the Our Lady of Annunciation Parish in Bonamoussadi. I was asked to lead the assembly in a bible reading but I preferred to reflect with the group on three words from Sacred Scripture: “Come, follow me!”, some of the most frequent words on the lips of our Blessed Lord as he began his public ministry. Introductory remarks Generally, during CMA-organised Masses, the priest would often give time for members to go out into the congregation to ‘fish out’ and bring to the fore, against the background of the beautiful CMA anthem, potential candidates for CMA membership. The Catholic Women’s Association (CWA) has come up with a much more colourful version; the women go out in search of potential members with candles alight; the candles symbolizing Christ, the light of the universe. “I am the light of the world,” says the Lord, “anyone who follows me will not walk in darkness but will have the light of life” (Jn 8:12). When we take our brothers by the hand and ask them to follow us, we are merely re-enacting what Christ himself did on several occasions at the beginning of his public ministry. He went out in search of faithful followers who would take his message of salvation to the four corners of the earth. Thus, the words: “Come, follow me,” became some of the most frequent words our Redeemer pronounced as he screened potential candidates for discipleship; those who would suffer persecution and even martyrdom in his name because he would be sending them out to hostile territory, like sheep among wolves (Mt 10:16).
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They must therefore be men of steel will because Christ’s enemies would only be too happy and ready to hand them over to the courts to be condemned for their faith; to synagogues for scourging, and to governors and kings to be bound hands and feet and thrown into dungeons for daring to preach his word (Mt. 10: 17-23). These three words of divine invitation, “Come, follow me!”, which still ring in our ears as fresh as when they were pronounced well over two thousand years ago, constitute the subject of our meditation. They have been echoing down the corridors of human ears from one generation to another for centuries, and they still carry the urgency of those early days because then, as now, the harvest is plentiful but the labourers are few (Lk 10:2). Let us therefore reflect on the Lord’s invitation in two phases: first of all, how Christ calls his disciples in the Synoptic Gospels (Matthew, Mark and Luke); and secondly, how he calls them in the Fourth Gospel, the Gospel according to John. In my conclusion, I point out the obligation we all have to extend Christ’s invitation “Come, follow me!” to our own brothers and sisters, especially those whose faith has weakened, for one reason or another, or those who have not yet heard our Lord’s call to sanctity. Evangelisation territory Our Lord’s evangelisation territory starts off rather small as he sends his disciples only to “the lost sheep of the house of Israel” (Mt. 10: 6), which he himself has come to redeem. It would later take the unrelenting persistence and strong faith of a stubborn Canaanite woman, whose daughter is possessed by a demon (Mt 15: 21-28), for our Blessed Lord to start changing his policy of “I was sent only to the lost sheep of the house of Israel.” He would later abandon this policy altogether when the said “lost sheep of the house of Israel” reject his message of salvation, thus forcing him, as it were, to turn his full attention to the whole world. It is then that he tells his disciples, and us this day, to “Go out to the whole world; proclaim the Gospel of creation. Whoever believes and is baptised will be saved; whoever does not believe will be condemned” (Mk 16: 15-17); 37
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“All authority in heaven and earth has been given to me. Go, therefore, make disciples of all nations; baptise them in the name of the Father and of the Son and of the Holy Spirit” (Mt 28: 18-20). With such a vast territory to conquer, Christ necessarily needs faithful followers under a strong leadership because the harvest is plentiful, but the harvesters are few (Lk 10:2). The three words, “Come, follow me!”, become the hallmark of our Lord’s command to a select few, a band of timid followers, who are still wondering if they are doing the right thing by following him. Let us begin with the synoptic gospels. The Gospels of Matthew, Mark and Luke are called “synoptic” (from the Greek word which means “seen together” or “seen at a glance”) because of their remarkable similarity to each other. They narrate the events of Christ’s life, including his call of his apostles, in very similar ways. According to Matthew, Jesus called his first disciples by the Lake of Galilee. “As he was walking by the Lake of Galilee, he saw two brothers, Simon, who was called Peter, and his brother Andrew; they were making a cast into the lake with their net, for they were fishermen. And he said to them, ‘Come after me and I will make you fishers of people.’ And at once they left their nets and followed him. Going on from there he saw another pair of brothers, James son of Zebedee and his brother John; they were in the boat with their father Zebedee, mending their nets, and he called them. And at once, leaving the boat and their father, they followed him” (Mt. 4: 18-22). The pairs of brothers, Simon and Andrew and the sons of Zebedee, James and John, receive an instant call and respond instantly. The same instant call and prompt reaction characterize Mark’s description of Christ’s call to his first disciples: “As he was walking along by the Lake of Galilee he saw Simon and Simon’s brother Andrew casting a net in the lake – for they were fishermen. And Jesus said to them, ‘Come after me and I will make you into fishers of people.’ And at once they left their nets and followed him. Going a little further, he saw James son of Zebedee and his brother John; they too were in their boat, mending their nets. At once he 38
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called them and, leaving their father in the boat with the men he employed, they went after him" (Mk 1: 16-20). If Matthew and Mark give such a similar account of the call of Christ’s first disciples, what does Luke say about it? Saint Luke gives his account a lot more flesh than does Matthew or Mark. Whereas Matthew and Mark show us that Jesus is meeting those he is calling to his service for the first time, Saint Luke tells us that Jesus has already met Simon Peter for some time before extending a formal invitation to him to become his fisher of men: “Leaving the synagogue he went to Simon’s house. Now Simon’s mother-in-law was in the grip of a high fever, and they asked him to do something for her. Standing over her he rebuked the fever and it left her, and she immediately got up and began to serve them” (Lk 4: 38-39). Christ’s reputation as a miracle-worker is fast gaining ground and people are already asking him for favours. Simon would see so many of such wonders that when some begin to reject Christ and abandon him, finding his teaching too strong for their liking, and Christ asks the Twelve if they too want to go away, it is Simon who makes this wonderful profession of faith: “Lord, to whom shall we go? You have the message of eternal life, and we believe; we have come to know that you are the Holy One of God” (Jn 6: 68-70). After the miracle in Simon’s house, days go by before our Lord again meets Simon, this time by the Lake of Gennesaret. Saint Luke tells us that the crowd is pressing around him, listening to the word of God, when he catches sight of two boats at the water’s edge. “The fishermen had got out of them and were washing their nets. He got into one of the boats – it was Simon’s – and asked him to put out a little from the shore. Then he sat down and taught the crowds from the boat” (Lk 5: 2-3). Is our Lord’s choice of Simon’s boat a mere coincidence? I doubt that it is. By performing one of his first recorded miracles at Simon’s house, and later choosing Simon’s boat to preach from, our Blessed Lord is definitely sending out signals to whoever cares to listen that he has already found the leader of his team. Simon is being ‘anointed’, as it were, for greater things ahead. The Lord is gradually hewing the 39
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rock on which he will build his Church. It won’t be long before he publicly tells Simon: “And I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it” (Mt 16: 18-19). But, that is still to come; for now, we are still at the early stages of Christ’s ministry and Peter’s personality is still a little fuzzy in our minds. We can only imagine him also staring dumfounded at our Lord alongside the crowd that is listening to him. He too must be asking himself where this young man has had this type of knowledge from. “They were all amazed and said to one another, ‘what is it in his words? He gives orders to unclean spirits with authority and power and they come out.” (Lk: 4: 36-37). Word is already reaching beyond the confines of the province about the wonders wrought by our Lord and Simon, who has seen one of our Lord’s first miracles performed under his very roof, is also invaded by feelings of wonderment. As Simon is still staring in disbelief, our Lord suddenly turns to him and asks him to cast his net. “Put out into the deep water and pay out your nets for a catch” (Lk 5:4). Simon Peter, with the rough features of a seasoned fisherman, his face having been beaten by the storms at sea for years on end, knows that sea like the palm of his hand. He and his kid brother, Andrew, and the other companions, James and his brother John, the sons of Zebedee, have struggled all night long but have had to admit defeat and come back home, empty-handed. They were now cleaning their nets to wait patiently for another day, for there would always be another day. So, being asked to pay out his nets must have sounded to Peter like sheer folly; and he would have not hesitated to say so, had the command not come from our Blessed Lord himself. Simon is beginning to understand that with this young man, anything is possible. Has he not been a witness to some amazing things from his hands not that long ago? Was it not under his very roof that the young teacher rebuked the fever that had grounded his mother-in-law for days? Now that he is asking him to cast his net one more time, who is he not to obey? “Master, we worked hard all night 40
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long and caught nothing, but if you say so, I will pay out the nets” (Lk 5: 5-6). The “if you say so, I will pay out the nets” is already a mark of submission to a more powerful authority. It is the attitude of a humble man before his Lord. In gratitude, our Blessed Lord rewards him, as he always rewards all who obey him, with another miracle: “And when they had done this they netted such a huge number of fish that their nets began to tear, so they signalled to their companions in the other boat to come and help them; when they came, they filled both boats to sinking point” (Lk 5: 6-7). It should be noted that it is Simon and his kid brother, Andrew, who invite their friends, James and John, the sons of Zebedee, to come and help them with this amazing catch. By so doing, they win for Jesus those who are to be some of his most devoted followers. That is what we too are called upon to do, my brothers. We should invite others to come to Christ so that together, we can bear witness to his endless miracles. But, let’s see how Simon reacts to our Lord’s miracle in his boat. The miraculous curing of his mother-in-law a few days previously is still fresh in his mind. Then comes the miracle of the fish and he can take it no more. He and Andrew, his kid brother, and his other companions, James and John, the sons of Zebedee, are “completely awestruck” (Lk 5:9). The evangelist tells us that “When Simon Peter saw this he fell at the knees of Jesus saying, “leave me, Lord; I am a sinful man” (Lk 5: 8-9). This is already a great sign of what kind of leader Peter is going to be to his flock; a leader steeped in humility; a man with what Archbishop Fulton Sheen calls “a deep sense of his unworthiness,” a true mark of greatness in a leader, who will serve his flock, rather than wait for his flock to serve him. Seeing how confused Peter is, our Lord quickly stretches out his hand to rescue him, as he will on several other occasions in the three years they will spend together. “Do not be afraid,” he tells him, “from now on it is people you will be catching. Then, bringing their boats back to land they left everything and followed him.” (Lk 5: 10). That’s the same message Christ is still giving us today. “Pay out your 41
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net among your brothers and sisters. Do not be afraid. I am with you. I will protect you.” We have, my brothers in Christ, seen the remarkable similarity in the Gospels of Matthew and Mark, on how Christ called his first disciples, the pairs of brothers, Simon and Andrew, and the Zebedee brothers, James and John. We have also seen how Luke gives his own version a little more flesh than the other two evangelists. Let us now see how John treats the same call in what has come to be known as the Fourth Gospel. Christ’s call as seen and heard by John Let’s begin with a brief review of how John differs from the synoptics. A number of features differentiate John’s Gospel from the Gospels of Matthew, Mark and Luke. John is much more concerned than the synoptics to bring out the significance of the events of Christ’s life and of all that he did and said. He is also far more interested than the synoptics in worship and sacraments. His is a much more complex work and gives more details of Christ’s life. Now, how does John see Christ’s call of his first followers? The answer is seen in John Chapter 1: 35-51. First, we are told that Jesus’ first followers were first of all John the Baptist’s disciples. As Jesus is walking by, John the Baptist, who baptised him a day before, very much against his will since he felt that he is not fit to untie the thongs of Christ’s sandals (Lk 3: 16), points him out to his followers, in these words: “Look there is the Lamb of God” (Jn 1:36). That pricks the young men’s curiosity and they decide to follow Jesus. He turns round, sees them following him and asks: ‘What do you want?’ They answer, ‘Rabbi – which means Teacher – ‘where do you live? (Jn 1: 38-39); and then comes the divine invitation: ‘Come and see!’ They go with him, see where he lives, and stay with him all day (Jn 1: 3940). One of these young men is Andrew, who can hardly wait to find his elder brother, Simon, to bring him to the Lord: Anyone who truly finds the Lord cannot keep the joy to himself. He has to share it; and that is what Andrew does. He hurries to his elder brother and tells 42
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
him: “We have found the Messiah” (Jn 1:40), and then takes him to Jesus. I can almost hear Andrew urging his reluctant and perhaps sceptical elder brother to “come and see.” And Simon perhaps thinking to himself: “Oh, these young people are always excited over nothing. Okay, I’ll go and see but knowing Andrew, I won’t be surprised if I don’t find anything exciting about this guy at all. But, it doesn’t hurt to go and see.” That is what we are being called to do this day, my brothers. “Tell our own sister and brother -- even the most reluctant ones -- that ‘we have found the Messiah’" and lead them too to Jesus, as Andrew does his brother. A remarkable thing then happens. Christ takes one look at Peter and immediately calls him by name. He does not ask Peter his name, he simply says: “You are Simon son of John; you are to be called Cephas – which means Rock” (Jn 1:42). Christ, the Saviour, the Co-Creator of the world with his Father, knows us all by name. As the prophet Jeremiah reminds us: “Before I formed you in the womb I knew you” (Jer 1: 5). We see Peter already being singled out as the Rock on which our Blessed Lord will build his Church. (You’ve probably heard the Latin expression “Ubi Petrus, ibi eclessia” – where there is Peter, there is the Church of Christ.) So the Rock on which Christ builds his Church comes to our Lord through his kid brother, Andrew. What a lesson for us all! The next day, Jesus meets Philip as he is leaving Galilee and invites him to follow him. With no hesitation at all, Philip follows him. The excitement of having been touched by divine grace is so intense that Philip decides to share his joy, and he goes out in search of others. There is a beautiful exchange between Philip and his friend, Nathanael (Bartholomew). Philip tells him, “We have found him of whom Moses in the Law and the prophets wrote, Jesus Son of Joseph, from Nazareth,” (Jn 1:45-46). But, like many of us, Nathanael is a victim of the stereotype syndrome. He judges people from outward appearances or from their origin. Stereotyping, of which we are all guilty, distorts the picture we have of people. It reduces us to narrow-minded tribal loyalists, regionalists, racists or trumpeters of ethnic intolerance. The question 43
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
Nathanael asks shows that he is merely putting everyone from Nazareth into one basket and dismissing them as worthless. That is why he is astonished that anyone can admire what comes from Nazareth. “From Nazareth? Can anything good come from Nazareth?” (Jn 46-47, he asks, his voice steeped in disbelief. What I find remarkable about Philip, my brothers, is his refusal to indulge in fruitless polemics. He probably knows his friend well enough not to argue with him. Nathanael is probably the type who finds it difficult to change his mind, especially about people from remote and backward villages, like Nazareth. That must be why he finds it difficult to understand why his friend, Philip, is so fussy about a man from Nazareth. For his part, Philip thinks it better to simply invite his friend to “Come and see” and then make up his own mind by himself. All this while, our Blessed Lord is beckoning Nathanael to come to him. He has obviously heard the discussion between the two friends and is calling them to come to Him, the Omniscient, the Omnipresent, the Omnipotent. What happens when they do come to him? Instead of getting angry at Nathanael for his negative view of him and his village, as many of us would be in a similar situation, our Blessed Lord has only words of praise for him. As soon as he sees Nathanael, he says: “There, truly, is an Israelite in whom there is no deception.” (Jn 1: 47). Nathanael is astonished, as we all would be, I guess, and asks “How do you know me?” (Jn 1: 48). Oh, what a question to ask our Blessed Lord! From that question, it is clear that we are still in the presence of a soul that has not yet encountered the marvels of the Lord. Peter and the others, who have seen our Lord at work, who have witnessed the miracles our Lord has performed so far, would not ask such a question. Our Blessed Lord simply tells him “Before Philip came to call you, I saw you under the fig tree” (Jn 1:48-49). And what follows is the true encounter of a receptive soul to the saving grace of the Master. Nathanael, now completely dumbfounded, as had been Peter and his companions earlier, gives one of the first, if not the first, public recognitions of Christ as the Son of God in Sacred Scripture: 44
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
“Rabbi,” he says, his voice dripping with astonishment, “you are the Son of God; you are the King of Israel” (Jn 1: 49-50). And our Lord tells him, “You believe that just because I said: I saw you under the fig tree. You are going to see greater things than that. (…). In truth I tell you, you will see heaven open and the angels of God ascending and descending over the Son of Man,” (Jn 1: 50-51). Conclusion In this short reflection, my brothers in Christ, we have met some of those who are to travel with Christ throughout the three years of his public ministry. Our Blessed Lord calls each of them by name and in the state in which he meets them. The same holds true for us, he calls us in the state in which he finds us. He does not ask us to become someone else. No, he merely asks us to shed our old ways and embrace the new, that is, the doctrine of love, which we should spread around us. Christ is asking us to invite others, as Andrew invites his elder brother Simon, and Philip, his friend Nathanael, to “come and see” and hear him. Christ’s followers are not necessarily people who think or act alike. We can still think differently, vote for different candidates in elections, militate in different political parties and still carry Christ’s message of love to the whole world. After all, Christ’s early followers came from different backgrounds. In fact, you couldn’t find a much more heterogeneous bunch of people than Christ’s apostles. They include sceptics (like Thomas, the Twin), barely literate fishermen (Peter), scholarly tax collectors (Matthew), seasoned writers (John), impatient and violently antiRoman nationalists (Simon the Zealot), among others. There is even a traitor among them, Judas Iscariot, whose feet our Lord washes, but who turns round and sells his Master for thirty pieces of silver. The case of Matthew, the publican, and Simon, the Zealot, is worth mentioning. Whereas Matthew, by his trade as a tax collector, is widely shunned as a traitor to his people, since he collects taxes for a despised foreign power, Simon, the Zealot, is a virulent anti-Roman combatant, who is ready to use violence to overthrow the foreign 45
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
yoke. He must, like Cleopas and his companion on the road to Emmaus, be dreaming that Christ would be the one to liberate Israel from the Roman yoke (Lk 24: 21). This leaves one wondering why our Blessed Lord would choose such two diametrically opposed individuals as his companions! In his beautiful book, Life of Christ (p. 113), Archbishop Fulton Sheen says that Christ might have chosen Simon the Zealot “because of his wholehearted enthusiasm for a cause.” If he carries that enthusiasm into the defence of the new faith, Christianity would certainly thrive in hostile environments. Whether we are political activists, soldiers, tax collectors, “bayam sellams”, or even highway robbers, our Lord is asking us to “come, follow him” into his vineyard. After receiving the grace of salvation, we should then go out in search of others. The divine invitation “Come, follow me” still resounds in our ears everyday. We are still being urged to come and follow the Lord, not alone, but with our brothers and sisters in the light of what the Apostles Andrew and Philip did. This is far from being an easy task, but with Christ’s Advocate, the Holy Spirit, guiding us, everything is possible, “for nothing is impossible for God" (Lk 1:37). May our Blessed Lord continue to inspire us in our evangelisation mission. Amen.
46
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
Copyright © 2014. Langaa RPCIG. All rights reserved.
47
Jumbam, Martin. My Conversion Journey with Christian Cardinal Tumi, Langaa RPCIG, 2014. ProQuest Ebook
2 Foyer de la Charité, an oasis of silence in Bonjongo
Copyright © 2014. Langaa RPCIG. All rights reserved.
On one of the hills protruding like a finger from the side of the m
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Centenary celebration of the Faith in (Futru Parish) Nkwen (1919 – 2019)
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Christians of St Michael’s Parish Futru – Nkwen in the North West Region of Cameroon have celebrated the centenary of evangelisation of Nkwen village under the pastoral care of Piarist Fathers. The celebration was marked with a peak event on Wednesday May 29th 2019 with a Pontifical Holy Mass celebrated by His Grace Cornelius Fontem […]
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Christians of St Michael’s Parish Futru – Nkwen in the North West Region of Cameroon have celebrated the centenary of evangelisation of Nkwen village under the pastoral care of Piarist Fathers. The celebration was marked with a peak event on Wednesday May 29th 2019 with a Pontifical Holy Mass celebrated by His Grace Cornelius Fontem Esua, Archbishop of Bamenda.
While appreciating the efforts of the Congregation of the Piarist Fathers for the missionary work of evangelization since the arrival of first Piarists in the Archdiocese of Bamenda on the 26th December 1987, – Fr. Juan Yzuel, Angel Valenzuela and Fernando Negro –, the Archbishop encouraged the Christian community of Nkwen and the traditional authorities to continue collaborating with the religious community for a better future.
The Provincial Superior of the Piarist Fathers for Central African, Fr Evaristus Akem Ndi Sch P. noted that for the past thirty three years, the Piarists have not only embarked on the spiritual transformation of the people of God in Nkwen, but in line with the charism of the Congregation, many structures have been created for the education and formation of the little children and young people. He noted with great joy the cordial relation that exists between the Nkwen People and the Piarists which has favoured the work of evangelization since the arrival of the Piarists in Nkwen. At this moment of socio political instability in the English regions of Cameroon, he encouraged the Christians to have faith and trust in God and create new ways of living their faith as community of believers. A centenary year is a year of grace, a privileged time to be reconciled with one another and a moment to thank God for the past 100 years as they look to the future with hope.
The Traditional Ruler of Nkwen, HRH Fon Azehfor III admitted that the Church and particularly the Piarists have greatly developed his Fondom and cited many prominent personalities including himself that have benefited from the schools of the Piarists. He thanked God for the many Nkwen sons and daughters who have accepted the call to Religious life. The traditional ruler encouraged all the people of God living in Nkwen to be God fearing and live in solidarity with one another
The Parish Priest of Futru, Fr Hippolyte Tanfen Wirnkar Sch.P., expressed his gratitude to the successful organisation of the activities of the Jubilee celebration. He was very happy that we have been able to celebrate the centenary of the faith in Nkwen. It has been a long period of activities with so much commitment from the Christians. He was also very grateful to the Archbishop of Bamenda who created time to celebrate with the people of God in Futru and to explain to them the significance of the Jubilee year. The Christians of Futru have received a lot of support from the Piarists under whose pastoral care the Parish is placed. We can only thank God and hope that God will continue to bless the people of Nkwen for the growth of the faith.
Activities to mark the centenary year will continue in Futru parish and the closing mass is programmed for December 2019. We wish to express our gratitude to the early Christians who returned from Fernando Po (Equatorial Guinea) after the first world war in 1919 and settled in Nkwen. we also think of Mgr. Paul Verdzekov of blessed memory who welcomed the Piarists in the Archdiocese of Bamenda in 1987 and entrusted the pastoral care of the people of Futru parish to them. In a special way, we remember and thank God for the first 3 Piarist Fathers who set up the first Piarist community in Futru Parish, Fr. Juan Yzuel, Fr. Fernando Negro and Fr. Angel Valenzuela and their successors, who braved the odds of cultural differences so as to bring God closer to the people of Nkwen. May the Lord bless them.
Fr. Evaristus Akem Ndi, Sch P.
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Overview Religion in Cameroon
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Overview Religion in Cameroon
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State and religion
The preamble of the Constitution affirms the secularity of the Cameroonian State: "The State is secular. The neutrality and Independence of the State towards all religions are guaranteed. "
The Constitution of Cameroon provides for freedom of religion, and the Government generally respected this right in practice. Government policy contributes to the generally free practice of religion. There were no reports of societal abuses and discrimination based on religious belief or practice.
The country is generally characterized by a high degree of religious tolerance.
Christianity and Islam are the two main religions in Cameroon. Christian churches and Muslim centres of various denominations operate freely throughout Cameroon.
Approximately 70 % of the population is at least nominally Christian, 21 % is nominally Muslim and 6 % practise traditional indigenous religious beliefs. Groups that constitute less than 5 % of the population include Orthodox Jews, the Bahai Faith, and persons who do not associate themselves with any particular religious movement.
The Christian population is divided between Roman Catholics (38.4 % of the total population), Protestants (26.3 %), and other Christian denominations (including Jehovah's Witnesses) (4 %). Christians and Muslims are found in every region, although Christians are concentrated chiefly in the southern and western provinces. There is significant internal migration. Large cities have significant populations of both groups, with churches and mosques often located near each other
The two Anglophone provinces of the western region largely are Protestant and the Francophone provinces of the southern and western regions are largely Catholic. In the northern provinces, the locally dominant Fulani (Fula: Ful?e; French: Peul or Peuhl) ethnic group is mostly Muslim, but the overall population is fairly evenly mixed between Muslims, Christians, and animists, each often living in its own community.
The Bamoun ethnic group of the West Province is largely Muslim. Traditional indigenous religious beliefs are practised in rural areas throughout the country but rarely are practised publicly in cities, in part because many indigenous religious groups are intrinsically local in character.
There are 40 000 adherents of the Bahá'í Faith in the country. By 2001 the Bahá'í National Spiritual Assembly was registered with the Government of Cameroon as one of the few non-Christian religions. There is a tiny population of Jews in Cameroon who have established ties with the wider global Jewish community. A community of approximately 50 people practice some form of Judaism in the country today. The Constitution provides for freedom of religion in Cameroon, and the government generally respects this right in practice. The country is generally characterized by a high degree of religious tolerance.
Legal and policy framework
Christian and Islamic holy days are celebrated as national holidays. These include the Christian holy days of Good Friday, Ascension Day, Assumption Day, and Christmas Day, and the Islamic holy days of the Feast of the Lamb and Eid al-Fitr, the End of Ramadan.
The Law on religious congregations governs relations between the Government and religious groups. The Ministry of Territorial Administration and Decentralization (MINATD) must approve and register religious groups in order for them to function legally. There were no reports that the government refused to register any group; however, the process can take a number of years. It is illegal for a religious group to operate without official recognition, but the law prescribes no specific penalties.
There was a growth within the major cities of so-called "sects," which their leaders consider to be subgroups of Protestant denominations; few of these are registered, and all of them operate freely. Although official recognition confers no general tax benefits, it allows religious groups to receive real estate as tax-free gifts and legacies for the conduct of their activities.
To register, a religious denomination must legally qualify as a religious congregation. The definition includes "any group of natural persons or corporate bodies whose vocation is divine worship" or "any group of persons living in community in accordance with a religious doctrine." The denomination then submits a file to the MINATD. The file must include a request for authorization, a copy of the group's charter describing planned activities, and the names and functions of the group's officials.
The Minister reviews the file and sends it to the presidency with a recommendation to approve or deny. The president generally follows the recommendation of the Minister and grants authorization by a presidential decree. The approval process may take up to several years.
The only religious groups known to be registered are Christian, Muslim, and Bahai. According to the latest MINATD statistics (released in 2002), there are 38 officially registered denominations, most of which are Christian. There also are numerous unregistered small religious groups that operate freely. The Government does not register traditional indigenous religious groups, stating that the practice of traditional religion is a private concern observed by members of a particular ethnic or kinship group or the residents of a particular locality.
The MINATD, rather than the judiciary, primarily resolves disputes between or within registered religious groups about control of places of worship, schools, other real estate, or financial assets.
Missionary groups are present and operate without impediment. The licensing requirements for foreign groups are the same as those for domestic religious denominations.
The practice of witchcraft is a criminal offense under the national penal code, punishable by a 2 to 10 year prison term.
Several religious denominations operate primary and secondary schools. Although post-secondary education continues to be dominated by state institutions, private schools affiliated with religious denominations, including Catholic, Protestant, and Qur'anic schools, have been among the best schools at the primary and secondary levels for many years. The law charges the Ministry of Basic Education and the Ministry of Secondary Education with ensuring that private schools run by religious groups meet the same standards as state-operated schools in terms of curriculum, infrastructure, and teacher training. For schools affiliated with religious groups, the Sub-Department of Confessional Education of the Department of Private Education performs this oversight function. School attendance--at public, private, or parochial schools--is mandatory through junior high school. The campuses of the Central Africa Catholic University and the International Adventist University are located in the country.
The Catholic Church operates two of the country's few modern private printing presses and publishes a weekly newspaper, L'Effort Camerounais.
A 2000 government decree requires potential commercial radio broadcasters to submit a licensing application, pay a fee when the application is approved, and pay an annual licensing fee. The Government has been slow in granting authorization; consequently, there are many unauthorized radio stations operating. Two private religious radio stations, the Pentecostal Radio Bonne Nouvelle and Radio Reine (managed by a Catholic priest although not officially sponsored by the Catholic Church), that had been broadcasting without licenses continued to broadcast while awaiting official authorization, as do many other radio stations awaiting their licenses. The Catholic station Radio Veritas has temporary authorization to broadcast and has been broadcasting without incident.
The state-sponsored television station, CRTV, carries two hours of Christian programming on Sunday mornings, normally an hour of Catholic Mass and an hour of a Protestant service. There is also one broadcast hour dedicated to Islam on Friday evenings. State-sponsored radio broadcasts Christian and Islamic religious services on a regular basis, and both the radio and television stations periodically broadcast religious ceremonies on national holidays or during national events. State television occasionally broadcasts ecumenical ceremonies on major occasions such as the commemoration of a national event.
Restriction on religious freedom
Government policy and practice contributed to the generally free practice of religion.
The practice of witchcraft is a criminal offense under the national penal code. People generally are prosecuted for this offense only in conjunction with some other offense such as murder; however, there were no reports of convictions of witchcraft under this law. The Government distinguishes between witchcraft and traditional indigenous religious practices; witchcraft is defined by the law as attempts to do harm by spiritual means and is a common explanation for diseases.
There were no reports of religious prisoners or detainees in the country.
Forced religious conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States. In 2004 the Government responded promptly to assist the U.S. Embassy in the case of the forced conversion of American citizens by a private actor.
Societal abuses and discrimination
There were no reports of societal abuses or discrimination based on religious belief or practice; however, some religious groups reported societal hostility within their regions. Established churches denounced new unaffiliated religious groups, most of which are Protestant, as "sects" or "cults," claiming that they were detrimental to societal peace and harmony. In practice, such denunciation did not inhibit the practice of the unaffiliated religious groups. In the northern provinces, especially in rural areas, societal hostility by Muslims against Christians and persons who practice traditional indigenous religious beliefs continued.
When there have been natural disasters, or to commemorate national events, Christians and Muslims organized ecumenical ceremonies to pray and promote a spirit of tolerance and peace.
Islam in Cameroon
Muslims comprise roughly 24 % of the 21 million inhabitants in the African country of Cameroon. Approximately 27% identify themselves as Sunni and 3% Shia while the majority of the rest do not associate themselves with a particular group. The Fulani, a pastoral nomadic group, spread Islam in early 19th century West Africa largely, through commercial activity and Sufi brotherhoods (Qadiri and Tijani).
In the northern provinces, the locally dominant Fulani overwhelmingly is Muslim. Other ethnic groups, known collectively as the Kirdi, generally practice some form of Islam. The Bamoun ethnic group of the West Province is also largely Muslim.
Islam in German Cameroon 1884-2008
In the rush to claim African territories Germany first entered Cameroon in 1884 and established rule in northern Cameroon by 1902. Throughout the German colonial period, the Adamawa and Lake Chad regions were governed by combining heavy military presence with indirect rule. The local Muslim rulers, called Lamido in Adamawa and Sultan in the far north, remained in power, although their influence was much more limited than during the nineteenth century, owing their legitimacy to the Germans and not to the Emir in Yola, the Caliph in Sokoto or the Shehu in Kuka.
Existing political and legal institutions, together with Muslim and native law and customs, were kept intact. Contrary to British rule in Northern Nigeria, German indirect rule did not involve immediate taxes or land reforms before 1913, when such reforms were proposed but, due to the war,it was never implemented.
Roman Catholicism in Cameroon
The Catholic Church in Cameroon is part of the worldwide Roman Catholic Church, under the spiritual leadership of the Pope and curia in Rome.
There are an estimated 4.25 million baptised Catholics in the Republic of Cameroon, 26% of the population, in 24 Dioceses. There are 1 350 priests and 2 600 men and women in religious orders.
Roman Catholic Archdiocese of Bamenda : The Roman Catholic Archdiocese of Bamenda is the Metropolitan See of the Ecclesiastical province of Bamenda in Cameroon. It was by the Bull Tametsi Christianarum of 13 August 1970, that Pope Paul VI erected the Diocese of Bamenda with territory detached from the Diocese of Buea. On 18 March 1982 Pope John Paul II created, by the Bull Eo Magis Ecclesia Catholica, the Archdiocese of Bamenda, the Ecclesiastical Province of Bamenda and erected the Diocese of Kumbo with territory detached from the Diocese of Bamenda. Bamenda was by the same bull made into the Metropolitan See of the Ecclesiastical Province with Buea and Kumbo as its Suffragans.
History :
- August 13 of 1970: Established as Diocese of Bamenda from the Diocese of Buéa
- March 18 of 1982: Promoted as Metropolitan Archdiocese of Bamenda
Special churches : The seat of the archbishop is St. Joseph’s Metropolitan Cathedral in Bamenda.
Leadership :
- Metropolitan Archbishops of Bemenda (Roman rite)
- Archbishop Cornelius Fontem Esua (since January 23 of 2006)
- Archbishop Paul Verdzekov (March 18 of 1982 – January 23 of 2006)
- Bishops of Bamenda (Roman rite)
- Archbishop Paul Verdzekov (August 13 of 1970 – March 18 of 1982)
Suffragan Diocese
- Buea
- Kumbo
- Mamfe
Roman Catholic Archdiocese of Bertoua : The Roman Catholic Archdiocese of Bertoua is the Metropolitan See for the Ecclesiastical province of Bertoua in Cameroon.
History :
- 1983/03/17: Established as Diocese of Bertoua from the Diocese of Doumé
- 1994/11/11: Promoted as Metropolitan Archdiocese of Bertoua
Special churches : The seat of the archbishop is Holy Family Cathedral in Bertoua.
Leadership :
- Metropolitan Archbishops of Bertoua(Latin Rite) :
Joseph Atanga, S.J. since 2009/12/03
Roger Pirenne, C.I.C.M. 1999.06.03 – 2009/12/03
Lambertus Johannes van Heygen, C.S.Sp. 1994.11.11 – 1999/06/03
- Bishops of Bertoua (Latin Rite) :
Lambertus Johannes van Heygen, C.S.Sp. 1983.03.17 – 1994/11/11
Suffragan Diocese
- Batouri
- Doumé–Abong’ Mbang
- Yokadouma
Roman Catholic Archdiocese of Douala : The Roman Catholic Archdiocese of Douala is the Metropolitan See for the Ecclesiastical province of Douala in Cameroon. The current archbishop is Archbishop Samuel Kleda, he had previously been the coadjutor archbishop to the Archbishop Emeritus, Cardinal Christian Wiyghan Tumi.
History :
- 1931/03/31: Established as Apostolic Prefecture of Douala from the Apostolic Vicariate of Cameroun
-1932/05/27: Promoted as Apostolic Vicariate of Douala
-1955/09/14: Promoted as Diocese of Douala
- 1982/03/18: Promoted as Metropolitan Archdiocese of Douala
Special churches : The seat of the archbishop is the Cathédrale Saint-Pierre et Saint-Paul in Douala
Leadership :
- Metropolitan Archbishops of Douala (Latin Rite)
Archbishop Samuel Kleda since 2009/11/17
Cardinal Christian Wiyghan Tumi 1991/08/31 – 2009/11/17
Archbishop Simon Tonyé 1982/03/18 – 1991/08/31
- Bishops of Douala (Roman rite)
Archbishop Simon Tonyé 1973/08/29 – 1982/03/18
Bishop Thomas Mongo 1957/07/05 – 1973/08/29
- Vicars Apostolic of Douala (Latin Rite)
Bishop Pierre Bonneau, C.S.Sp. 1946/12/12 – 1955/09/14
Bishop Mathurin-Marie Le Mailloux, C.S.Sp. 1932/05/27 – 1945/12/17
- Prefects Apostolic of Douala (Latin Rite)
Bishop Mathurin-Marie Le Mailloux, C.S.Sp. 1931/05/05 – 1932/05/27
Suffragan Diocese
- Bafoussam
- Edéa
- Eséka
- Nkongsamba
Roman Catholic Archdiocese of Garoua : The Roman Catholic Archdiocese of Garoua is the Metropolitan See for the Ecclesiastical province of Garoua in Cameroon.
History
-1947/01/09: Established as Apostolic Prefecture of Garoua from the Apostolic Vicariate of Foumban
-1953/03/24: Promoted as Apostolic Vicariate of Garoua
-1955/09/14: Promoted as Diocese of Garoua
- 1982/03/18: Promoted as Metropolitan Archdiocese of Garoua
Special churches : The seat of the archbishop is the Cathédrale Sainte Thérèse in Garoua
Leadership :
- Metropolitan Archbishops of Garoua (Roman rite)
Archbishop Antoine Ntalou since 1992/01/23
Cardinal Christian Wiyghan Tumi
Archbishop Yves-Joseph-Marie Plumey, O.M.I. 1982/03/18 – 1984/03/17
- Bishops of Garoua (Roman rite)
Archbishop Yves-Joseph-Marie Plumey, O.M.I. 1955/09/14 – 1982/03/18
- Vicars Apostolic of Garoua (Roman rite)
Archbishop Yves-Joseph-Marie Plumey, O.M.I. 1953/03/24 – 1955/09/14
- Prefects Apostolic of Garoua (Roman rite)
Archbishop Yves-Joseph-Marie Plumey, O.M.I. 1947/03/25 – 1953/03/24
Suffragan Diocese :
- Maroua-Mokolo
- Ngaoundere
- Yagoua
Roman Catholic Archdiocese of Yaoundé : The Roman Catholic Archdiocese of Yaoundé (Latin: Yaunden (sis) is the Metropolitan See for the Ecclesiastical province of Yaoundé in Cameroon.
History
- March 18 of 1890: Established as Apostolic Prefecture of Cameroun from the Apostolic Vicariate of Two Guineas in Gabon
- January 2 of 1905: Promoted as Apostolic Vicariate of Cameroun
- April 3 of 1931: Renamed as Apostolic Vicariate of Yaoundé
- September 14 of 1955: Promoted as Metropolitan Archdiocese of Yaoundé
Special Churches : The seat of the archbishop is the Cathédrale Notre Dame des Victoires (Our woman of victories) in Yaoundé. There is also a Minor Basilica at Mary Queen of the Apostles Basilica in Yaoundé.
Leadership
- Metropolitan Archbishops of Yaoundé (Roman rite)
Archbishop Simon-Victor Tonyé Bakot since 2003
Archbishop André Wouking 1998 – 2002
Archbishop Jean Zoa 1961 – 1998
Archbishop René Graffin, C.S.Sp. 1955 – 1961
- Vicars Apostolic of Yaoundé (Roman rite)
Archbishop René Graffin, C.S.Sp. 1943 – 1955
Bishop François-Xavier Vogt, C.S.Sp. 1931 – 1943
- Vicars Apostolic of Cameroun (Roman rite)
Bishop François-Xavier Vogt, C.S.Sp. 1923 – 1931
Bishop Francis Hennemann, S.A.C. 1914 – 1922
Bishop Enrico Vieter, S.A.C. 1904 – 1914
Suffragan Diocese
- Bafia
- Ebolowa-Kribi
- Mbalmayo
- Obala
- Sangmelima
Bahá'í Faith in Cameroon
The Bahá'í Faith in Cameroon was established when the country was separated into two colonies - British and French Cameroon. The first Bahá'í in Cameroon was Enoch Olinga, who had left his homeland of Uganda to bring the religion to British Cameroon in 1953. Meherangiz Munsiff, a young Indian woman who had moved from Britain, arrived in French Cameroon April 1954 - both Olinga and Munsiff were honoured with the title Knight of Bahá'u'lláh. In 2003 Bahá'ís estimated there were 40 000 adherents of the religion in the country. The Association of Religion Data Archives (relying on World Christian Encyclopedia) estimated about 50800 Bahá'ís in 2005
Early history
In 1953, Shoghi Effendi, the head of the Bahá'í Faith, planned an international teaching plan termed the Ten Year Crusade. This was during a period of wide scale growth in the religion across Sub-Saharan Africa near the end of the period of the Colonisation of Africa. During the plan Ali Nakhjavani and his wife drove by car with two African pioneers from Uganda where the religion was growing very quickly to open new countries to the religion. The first pioneer in the region was Max Kinyerezi October 6 who settled in what was then French Equatorial Africa, and then Enoch Olinga to British Cameroon on October 15. In Limbe (then called Victoria), through the efforts of Olinga, Jacob Tabot Awo converted to the religion becoming the first Cameroonian Bahá'í.
During the following year there were many converts to the religion, many of whom were from the Basel Mission system of Protestant Christians. Meherangiz Munsiff, a young Indian woman, arrived in French Cameroon in April 1954 in Douala after helping to found the Bahá'í Faith in Madagascar. A letter from Olinga describes the advancement of the religion into 6 towns and translation work into the Duala language had begun of a pamphlet.
As the number of Bahá'ís was growing rapidly, Shoghi Effendi asked if members of the religion could pioneer to neighboring areas where there were still no Bahá'ís. On April 21, 1954 a Bahá'í Local Spiritual Assembly was formed and five young Cameroonians left during the Ridván period, each becoming a Knight of Bahá'u'lláh; the various protectorates they arrived in merged into the modern countries of Cameroon, Ghana, and Togo. It was emphasized that western pioneers be self-effacing and focus their efforts not on the colonial leadership but on the native Africans - and that the pioneers must show by actions the sincerity of their sense of service to the Africans in bringing the religion and then the Africans who understand their new religion are to be given freedom to rise up and spread the religion according to their own sensibilities and the pioneers to disperse or step into the background.
Enoch Olinga is specifically mentioned as an example of this process unfolding as he arose out of Uganda and repeated the quick growth of the religion. Because of the successive waves of people becoming Knights of Bahá'u'lláh, Enoch Olinga was entitled "Abd'l-Futuh", a Persian name meaning "the father of victories" by Shoghi Effendi. In very early 1955, Valerie Wilson, an Auxiliary Board member for Africa stationed in Monrovia, Liberia, embarked on what was considered a bold trip for a woman alone by car to travel on a trip across some 2000 miles to visit the Bahá'í groups functioning in the Gold Coast, Togoland and the British Cameroons. In April 1955 British Cameroon had eight assemblies
Growth
In 1956 a regional Bahá'í National Spiritual Assembly of North West Africa was elected with Olinga as the chairman with its seat in Tunis, comprising areas from the Cameroons north to Tunisia and parts west including Islands like the Canary Islands.
Early in 1957 the Bahá'ís in British Cameroon acquired a center and the population was noted at some 300 Bahá'is while the younger community of French Cameroon had between 10 and 20 Bahá'ís and there was a Bahá'í conference on the progress of the religion held in Mutengene, near Tiko. In 1958 the Bahá'ís of Cameroon sent another pioneer, Willie Enang, to Ghana while multiple communities held local conferences on the progress of the religion in their area. Bahá'ís sometimes walked through dense forests to people who had not heard of Jesus Christ. By 1960 the entire Bahá'í population across North West Africa was 3000 and 1800 were in British Cameroon. Limbe, (then called Victoria), British Cameroon, hosted the convention for the election of the regional national assembly for north west Africa in 1960 and there were 45 delegates, including local chiefs and women, as well as Enoch Olinga. Enoch Olinga could not attend the dedication of the Bahá'í House of Worship in his native Uganda because of political turmoil in Cameroon after independence. While over 1500 people and Bahá'ís from many places in Africa went, Olinga preferred to stay in Cameroon to help guide the Bahá'ís through times of unrest.
And in 1963 the Cameroons were re-organized under the regional national assembly system to be with the West-Central African National Assembly. The second convention was held in Limbe - and that year its members were Stephen Tabe, Sampson Forchnk, Janet Mughrabi, Moses Akombi, Lillie Rosenberg, Oscar Njang, Jawad Mughrabi and Solomon Tanyi and Sherman Rosenberg. The convention of 1966 for the west central regional national assembly was held in Mamfe.
Following the death of Shoghi Effendi, the elected Universal House of Justice was head of the religion and began to re-organized the Bahá'í communities of Africa by splitting off national communities to form their own National Assemblies from 1967 though the 1990s. In the presence of Hand of the Cause William Sears in 1967 the National Spiritual Assembly (NSA) of the Bahá'ís of Cameroon was elected for the first time thus splitting the country off from the regional National Assembly established in 1956 and had jurisdiction over neighboring areas of Spanish Guinea, Fernando Po, Cariseo and São Tomé and Príncipe Islands while the rest of the west central regional assembly continued over other countries.
In 1967, the Bahá is of Cameroon initiated a proclamation project in Spanish territories of Fernando Poo and Rio Muni.
In December 1971, Cameroon hosted the first regional African youth conference in Yaounde. Bus loads and cars of youth came from Chad and the Central African Republic, including youth visiting from the Philippines, Malaysia, India, Iran, Canada and the United States then in Chad and Cameroon for a period of service to the community came - during the conference two radio interviews were given. Book exhibits were held in 1974 in the University in Yaounde and a classroom in the Pan-African Institute of the Buea which also attracted radio coverage. In 1978 an international Bahá'í youth Conference was held in Cameroon with 380 attendees from some 19 countries.
Though he had recently toured Cameroonian in 1975 in December 1979, a full account of the circumstances under which Knight of Bahá'u'lláh for Cameroon, Hand of the Cause, Enoch Olinga had been murdered Sept. 16th 1977 in Uganda during political and social turmoil.
Final answers may never be known why he and most of his family were murdered with confidence. A biography published in 1984 examined his impact in Cameroon and beyond. The first person in Cameroon to join the religion withstood beatings to persevere in his choice. The first woman to become a Bahá'í in Cameroon did so from his impact on her life though she had been an active Christian before - but she and her husband converted and were among the first to move to Togo and then Ghana.
Another early Bahá'í, the first of the Bamilike tribe, moved to what was then French Cameroon to help there. Another early contact joined the religion later but his wife was the first Bahá'í of Nigeria. The researcher again found that there was an emphasis not on rooting out cultural traditions among the peoples but instead focusing on awareness of the religion and awareness of scientific knowledge should not relate to social class. There were accusations of political intrigue of which Olinga was acquitted. It was judged that Olinga was always sincere and never belittled.
In 1982 the first Bahá'í under the assigned region to Cameroon of Fernando Po joined the religion. Joseph Sheppherd was a pioneer to Cameroon and Equatorial Guinea, circumstances woven into a book he later wrote which presents the Bahá'í Faith in a context of global change (see Bahá'í Faith in fiction) and delves into the dynamics of pioneering as a method to gain understanding of spiritual issues compared to social issues, to struggle with a cultural naivete, which was published in Bahá'í News in December 1988
International developments
In 1967 local assemblies began to acquire or build local centers as one of many activities of the community some of which continued into 1968. Informational packets and interviews were granted to major print and radio news outlets and coverage of events continued.
In October 1967 the Bahá'ís of Cameroon were included in efforts, and multiplied instances of, observances of United Nations Day across Cameroon including talks given by Hand of the Cause Rúhíyyih Khanum.
In November Rúhíyyih Khanum dedicated the first school in the Cameroon which was dedicated first to classes studying the religion, (the first classes were held in December 1968.) The convention of 1968 had 45 delegates and an observer from Fernando Po island. The NSA of the country wrote a document, Declaration of Loyalty to Government, possibly dated from 1968, which declared the loyalty of the institution to the government of the country.
But in 1969 large regions of Cameroon were still sparely populated, while the first school in eastern, formerly French, Cameroon had its first meeting in spring 1969. In 1977 a mobile school was established run from a van which toured for several months in 1977 visiting villages and farms. In 1978 three regional conferences were held. A conference on the progress of the religion at which it was announced there was an estimated 166 assemblies, 27 of which and established permanent centers, and beyond that some 832 towns and places Bahá'ís lived in Cameroon.
A women's regional conference gathered 30 women at the national center and eighty Bahá'í gathered for a regional conference Mankon to discuss the progress of the religion. Meanwhile two individuals toured Cameroon in January; Hand of the Cause Rahmatu'llah Muhajir and Frenchman Armir Farhang-Imani each of whom who spoke to Bahá'í and public audiences.
Rahmatu'llah Muhajir again visited Cameroon as part of a broader trip through West Africa summer 1979. Hand of the Cause Collis Featherstone visited Cameroon in February 1979. In 1980 simultaneous regional Bahá'í schools were held in March in English and French with about 25 people attending each. A follow-up school was held in September at the end of which there was a wedding. In 1980, 100 people including several national assembly members attended a national youth conference Yaounde.
In 1982, a Bahá'í reached a remote region with pygmies and in three months was able convince 24 people to join the religion and another pioneer was moving to help him. A pair of academic researchers toured West Africa from Switzerland speaking to the public and Bahá'ís in 1985. They offered public talks "Women and Development" "How can woman assume her role in society?" and "Women and the Future of Mankind." and talks to Bahá'ís on "Excellence in All Things" and "Happiness in Marriage"
Tour of Hand of the Cause Rúhíyyih Khanum
From January to March 1970 Rúhíyyih Khanum crossed Africa from east to west visiting many country's communities including Cameroon, meeting with individuals and institutions both Bahá'í and civic.
In October 1971 Rúhíyyih Khanum returned from Western Africa. She stopped for a time in Mamfe and spoke to the Bahá'ís there and emphasized the role of women in the growth of the religion. From Mamfe she traveled more widely seeing villages and regional chiefs, attending weddings and giving talks at schools.
In many places she took note of women in prominent positions in the community and sometimes spoke to about the Bahá'í law of monogamy to contrast with the traditional cultural practice of polygamy and other traditional forms. A prominent meeting was of the regional conference calling for the progress of the religion in the region. She took part in the program of observances of United Nations Day sharing the stage with members of the staff of the Secretary-General of the UN as well as the staff of the Prime Minister of Cameroon.
Reaching Buea she met with the Prime Minister and mentioned her wide travels in relative safety with kind assistance of villagers and truck drivers. From there she continued her travels through Douala and Yaounde and in each case also neighboring villages while also making time for radio interviews and at the University of Cameroon before moving on to Zaire
International Year of the Child
Cameroon was one of the countries Bahá'í organized a series of events in honor of the International Year of the Child, 1979. Among the effort were articles in newspapers, tutorial schools in three cities, a women's conference in Liberia at which Cameroonians attended and radio interviews about the schools. There were women and children's committees operating at a national level to sustain the teachers of the schools.
A Bahá'í consultant traveled Western Africa including Cameroon assisting communities in their efforts who was joined by volunteer from Canada who also traveled western Africa including Cameroon. And a Cameroonian woman, a headmistress of a nursery school volunteered to travel Cameroon encouraging projects and schools in the country
Commemorating pioneers
Among those elected to the NSA was Ursula Samandari, who was elected to the institution in the years of 1972-74 and 1975–80, after being elected to the same institution in North East Africa and the British Isles. She had learned of the Bahá'í Faith from Richard St. Barbe Baker and Hasan M. Balyuzi in 1936. Among the comments at her 2003 funeral were these from the paramount chief of Buea, HRH Samuel L. Endeley:
"My dear Sister, You lived with us like one of us, you served faithfully and lovingly to win souls into God's redeeming grace. You loved us and our country, Cameroon, and you have demonstrated this in dying here like the good soldier of God you have lived to be. You died with your boots on. We thank God for all you were to us. May your soul rest with the good God, our creator, in perfect peace."
Another member of the NSA who died unexpectedly was Karen Bare who had come from Hawaii in 1969. She was known for offering hospitality and also walking to villages for classes she taught and was elected as Secretary to the NSA for a time. She died in a car accident in 1974 while visiting family in the United States
Modern Community
By 2001 the National Spiritual Assembly was registered with the Government of Cameroon as one of the few non-Christian religions. Also in 2003 a project had begun to move the seat of the National Spiritual Assembly from Limbe, in the west, to the central capital, Yaoundé, together with the responsibility to acquire a new National Bahá'í Centres for which the Bahá’í community of the United Kingdom has been asked to help
Jubiliee
Over 600 Bahá’and their friends gathered at the Palais des congrès in Yaoundé to celebrate the Golden Jubilee of the founding of the Bahá'í community in Cameroon. Mr. and Mrs. Nakhjavani and other guests of honour, went to Limbe to visit the Bahá'í s of the southwest province, and Buea where they were received by the paramount chief, and travelled to Douala.
Demographics
In 2003 the Bahá'í community claimed 40,000 adherents and 58 Local Spiritual Assemblies, (there is another estimate from 2007-8 of more than 130 000 Bahá'is in Cameroon and another of members of the religion in 1744 localities in Cameroon.) However the Association of Religion Data Archives estimated there were some 50799 Bahá'ís in 2005
Multiplying interests
Since its inception the religion has had involvement in socio-economic development beginning by giving greater freedom to women, promulgating the promotion of female education as a priority concern, and that involvement was given practical expression by creating schools, agricultural coops, and clinics. The religion entered a new phase of activity when a message of the Universal House of Justice dated 20 October 1983 was released. Bahá'ís were urged to seek out ways, compatible with the Bahá'í teachings, in which they could become involved in the social and economic development of the communities in which they lived. World-wide in 1979 there were 129 officially recognized Bahá'í socio-economic development projects.
By 1987, the number of officially recognized development projects had increased to 1482. The Cameroonian community also became involved in a number of initiatives. In 1985 Bahá'ís established a tutorial school among the pygmies and the building infrastructure was to be expanded by the government now that a site had been developed. In 1990 the Cameroonian community held a nation-wide campaign on the growth of the religion named in honor of Hand of the Cause Enoch Olinga with teams named after other Hands of the Cause
Involvement in advocacy for women
The Cameroonian Bahá'í community has initiated and cooperated with a number of projects attempting to equalize the position of women, a primary principle of the religion. In 1985 a National Women's Committee of the Baha'is of Cameroon produced a statement "Equal Rights for Women and Men". The rate at which women participated in December school of 1986 increased. The Bahá'ís of Cameroon cooperated with an initiative of the Bahá'í International Community in cooperation with UNIFEM on a project to effect a change in the social status of women in village communities in eastern Cameroon and other countries. The changes in the community focused on the role of women but aimed strongly at educating the men. According to Tiati Zock, the national coordinator of the project in Cameroon, a survey done in early 1992 among some 45 families in each of the seven villages reported that the men made virtually all of the financial decisions alone. A follow-up survey, taken in 1993, indicated more than 80 percent of the families now make such decisions in consultation between husband and wife. The number of girls being sent to one village school had increased by 82 percent by 1993
Academic and civic forums
The Bahá'í community of Cameroon has been involved in forums for wrestling with social issues in Cameroon in both academic and civic forums. In 1987 Cameroonian university students gathered in a conference from multiple tribes along with international students to facilitate an exchange of ideas on issues they all faced in society. This theme evolved in Yaoundé into the theme "African Youth Facing the Challenges of Modern Society" in 1988 and "The Role of Youth in a World in Search of Peace" in 1989. Annual youth conferences in the northwest evolved and continued through 1990 and echoed many of these themes while also making efforts on other themes.
In 2002 the second Cameroon Bahá'í Academy took place at the Regional Bahá'í Centre at Yaoundé with 28 scholars from Buea, Douala, Dschang, Soa, and Yaoundé. The key research paper, "Cameroonian Tribal and Family Meetings and the Bahá'í Teachings," was presented by Chongwain Nkuo, a teacher at the Post and Telecommunication School. It was published in the December 2002 volume of the Cameroon Bahá'í Studies journal. After his presentation, there was an evaluation of his work by the members of a jury including David Nkwenti, Head of the Department of Anthropology of the University of Yaoundé.
Nkwenti indicated he was going to expand academic interests in studying Bahá'í teachings and anthropological issues. Also in 2002, for United Nations Day on October 24, members of the Buea religious community gathered for an interfaith panel discussion led by the Secretary General of the South West Province; the group included members or spokesmen of the Bahá'í Faith, the Muslim Imam, a representative of the Bishop of the Catholic Diocese, and a representative of the Hindu community. A January 20 of 2007 service in Buea at the Bahá'í Centre of Learning commemorated World Religion Day among a similar breadth of representation
Jews in Cameroon
Rabbi Yisrael Oriel, formerly Bodol Ngimbus-Ngimbus, was born into the Bassa tribe. He is one who says there were historically Jews in the area. The word Bassa, he said, is from the Hebrew for 'on a journey' and means blessing. Rabbi Oriel claims to be a Levite descended from Moses. Reportedly, Rabbi Oriel made aliya in 1988 and was ordained as a rabbi by the Sephardic Chief Rabbi and appointed rabbi to Nigerian Jews.
Rabbi Oriel claims that in 1920 there were 400 000 'Israelites' in Cameroon, but by 1962 the number had decreased to 167 000 due to conversions to Christianity and Islam. He said these tribes had not been accepted halachically. But he believes that he can prove their Jewish status from medieval rabbinic sources.
The father of Yaphet Kotto, an American actor, was a Cameroon Jew. Kotto identifies as Jewish.
Bankon (Abaw, Abo, Bo, Bon) is a tribe related to Bassa and Rombi groups, located in the north of Douala city, Abo subdivision, Bonalea commune, in the Littoral region of Cameroon. The word Ban-Kon means "son of prince" in Assyrian, an Aramaic dialect. In her works The Negro-African Languages, the French scholar Lilias Homburger concluded that Bankon language is Kum. The word Kum means "arise" or "get up!" in Hebrew; the Assyrians called the House of Israel by the name of Kumri
Yaounde and Douala Cathedrals
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Apostolic Nuncio to Cameroon and Equatorial Guinea, Brings Message of Peace, as STAMS Celebrates 50!
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December 1st, 2023, the Apostolic Nuncio to Cameroon and Equatorial Guinea, Archbishop José Avelino Bettencourt; gave messages of peace from the Holy Father Pope Francis, to the people of the Northwest Region of Cameroon, as Bishops, Priests, Religious and lay Faithful gathered at St. Thomas Aquinas Major Seminary (STAMS) in Bambui to commemorate the Golden jubilee of this noble house of formation.
Presiding over a pontifical High mass to thank God for Mother STAMS, the nuncio while thanking God and praying for peace, cheered the works of the priests as agents of peace and commended their desire to continue in this service .
It was also a privileged moment for the Archbishop of the Archdiocese of Bamenda and president of the National Episcopal Conference; His Grace Andrew Nkea, to commend this house of formation which he says focuses on forming priests after the heart of Christ. While delivering His Homily, Archbishop Nkea reminded Christians that many have come and gone, but the essence of STAMS Bambui remains the same forever. The essence of STAMS he noted is ; Christ the solid rock and teacher par excellence, who remains the same yesterday, today and forever. He used this moment to tell the priests that a priest should not only be a man dedicated to God, but should be one dedicated to the welfare of man through God. He called on them to be Holy men who are disciplined and ready for self-sacrifice.
It is worthy to note that Mother STAMS founded in 1973 by Bishop Pius Awa and Bishop Paul Verdzekov started with 12 seminarians and has grown into a mighty Oak Tree proud of birthing 791 Priests amongst whom are seven Bishops. It has also produced 52 Deacons, summing to 843 clergymen who have passed through the womb of mother STAMS.
The grand celebration marked by a pontifical high mass with the bishops and priests of the ecclesiastical province of Bamenda and beyond, the Governor of the Northwest Region Lele Lafrique Tchoffo Deben Adolphe, Religious and the lay faithful, goes down memory lane as the finest in its time.
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Diocese of Buea
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https://bueadiocese.org/apostolic-nuncio-to-cameroon-and-equatorial-guinea-brings-message-of-peace-as-stams-celebrates-50/
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December 1st, 2023, the Apostolic Nuncio to Cameroon and Equatorial Guinea, Archbishop José Avelino Bettencourt; gave messages of peace from the Holy Father Pope Francis, to the people of the Northwest Region of Cameroon, as Bishops, Priests, Religious and lay Faithful gathered at St. Thomas Aquinas Major Seminary (STAMS) in Bambui to commemorate the Golden jubilee of this noble house of formation.
Presiding over a pontifical High mass to thank God for Mother STAMS, the nuncio while thanking God and praying for peace, cheered the works of the priests as agents of peace and commended their desire to continue in this service .
It was also a privileged moment for the Archbishop of the Archdiocese of Bamenda and president of the National Episcopal Conference; His Grace Andrew Nkea, to commend this house of formation which he says focuses on forming priests after the heart of Christ. While delivering His Homily, Archbishop Nkea reminded Christians that many have come and gone, but the essence of STAMS Bambui remains the same forever. The essence of STAMS he noted is ; Christ the solid rock and teacher par excellence, who remains the same yesterday, today and forever. He used this moment to tell the priests that a priest should not only be a man dedicated to God, but should be one dedicated to the welfare of man through God. He called on them to be Holy men who are disciplined and ready for self-sacrifice.
It is worthy to note that Mother STAMS founded in 1973 by Bishop Pius Awa and Bishop Paul Verdzekov started with 12 seminarians and has grown into a mighty Oak Tree proud of birthing 791 Priests amongst whom are seven Bishops. It has also produced 52 Deacons, summing to 843 clergymen who have passed through the womb of mother STAMS.
The grand celebration marked by a pontifical high mass with the bishops and priests of the ecclesiastical province of Bamenda and beyond, the Governor of the Northwest Region Lele Lafrique Tchoffo Deben Adolphe, Religious and the lay faithful, goes down memory lane as the finest in its time.
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https://ebin.pub/genuine-intellectuals-academic-and-social-responsibilities-of-universities-in-africa-academic-and-social-responsibilities-of-universities-in-africa-1nbsped-9789956715541-9789956558599.html
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en
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Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social Responsibilities of Universities in Africa [1 ed.] 9789956715541, 9789956558599
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This book, slim as it looks, took Bernard Nsokikia Fonlon the best part of five laborious years to write 1965-9 inclusiv...
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Citation preview
“Bernard Nsokika Fonlon was a truly humble man, a man of discipline, a man of principles, a man of prayers, a man who loved the truth, a man who had great respect for the views of others, even those he did not share.”
Christian Cardinal Tumi, Archbishop of Douala, Cameroon
Fonlon drew on these events to define the role of university education in this precious treasure of a book, which he dedicates to every African freshman and freshwoman. The book details his reflections and vision on the scientific and philosophical Nature, End and Purpose of university studies. He calls on African students to harness the Scientific Method in their quest for Truth, and to put the specialised knowledge they acquire to the benefit of the commonwealth first, then, to themselves. To do this effectively, universities must jealously protect academic freedom from all non-academic interferences. For any university that does not teach a student to think critically and in total freedom has taught him or her nothing of genuine worth. Universities are and must remain sacred places and spaces for the forging of genuine intellectuals imbued with skills and zeal to assume and promote social responsibilities with self abnegation. Langaa Research & Publishing Common Initiative Group P.O. Box 902 Mankon Bamenda North West Region Cameroon
Academic and Social Responsibilities of Universities in Africa Genuine Intellectuals
This book, slim as it looks, took Bernard Nsokika Fonlon the best part of five laborious years to write 1965-9 inclusive. He writes: “I was penning away as students in France were up in arms against the academic Establishment, and their fury almost toppled a powerful, prestigious, political giant like General de Gaulle. In America students, arms in hand, besieged and stormed the buildings of the University Administration, others blew up lecture halls in Canada – the student revolt, a very saeva indignatio, was in paroxysm. But in England (save in the London School of Economics where students rioted for the lame reason that the College gate looked like that of a jail-house) all was calm…”
Genuine Intellectuals
Copyright © 2009. Langaa RPCIG. All rights reserved.
Professor Aliko Songolo, University of California – Irvine, USA
BERNARD NSOKIKA FONLON
BERNARD NSOKIKA FONLON
“Bernard Fonlon … believed in public service with selfless dedication and unwavering integrity. … He was educated in the classical mould of Europe, yet he remained close to home in his daily life.”
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and
Titles by Langaa RPCIG Francis B. Nyamnjoh Stories from Abakwa Mind Searching The Disillusioned African The Convert Souls Forgotten Married But Available
Rosemary Ekosso The House of Falling Women Peterkins Manyong God the Politician
Dibussi Tande No Turning Back. Poems of Freedom 1990-1993 Scribbles from the Den: Essays on Politics and Collective Memory in Cameroon
George Ngwane The Power in the Writer: Collected Essays on Culture, Democracy & Development in Africa
Kangsen Feka Wakai Fragmented Melodies
John Percival The 1961 Cameroon Plebiscite: Choice or Betrayal
Ntemfac Ofege Namondo. Child of the Water Spirits Hot Water for the Famous Seven
Albert Azeyeh Réussite scolaire, faillite sociale : généalogie mentale de la crise de l’Afrique noire francophone
Emmanuel Fru Doh Not Yet Damascus The Fire Within Africa‘s Political Wastelands: The Bastardization of Cameroon Oriki’badan Wading the Tide
Aloysius Ajab Amin & Jean-Luc Dubois Croissance et développement au Cameroun : d‘une croissance équilibrée à un développement équitable
Thomas Jing Tale of an African Woman Peter Wuteh Vakunta Grassfields Stories from Cameroon Green Rape: Poetry for the Environment Majunga Tok: Poems in Pidgin English Cry, My Beloved Africa No Love Lost Straddling The Mungo: A Book of Poems in English & French Ba’bila Mutia Coils of Mortal Flesh Kehbuma Langmia Titabet and the Takumbeng An Evil Meal of Evil Victor Elame Musinga The Barn The Tragedy of Mr. No Balance
Copyright © 2009. Langaa RPCIG. All rights reserved.
Emmanuel Achu Disturbing the Peace
Ngessimo Mathe Mutaka Building Capacity: Using TEFL and African Languages as Development-oriented Literacy Tools Milton Krieger Cameroon’s Social Democratic Front: Its History and Prospects as an Opposition Political Party, 1990-2011 Sammy Oke Akombi The Raped Amulet The Woman Who Ate Python Beware the Drives: Book of Verse The Wages of Corruption Susan Nkwentie Nde Precipice Second Engagement Francis B. Nyamnjoh & Richard Fonteh Akum The Cameroon GCE Crisis: A Test of Anglophone Solidarity Joyce Ashuntantang & Dibussi Tande Their Champagne Party Will End! Poems in Honor of Bate Besong
Carlson Anyangwe Imperialistic Politics in Cameroun: Resistance & the Inception of the Restoration of the Statehood of Southern Cameroons Betrayal of Too Trusting a People: The UN, the UK and the Trust Territory of the Southen Cameroons Bill F. Ndi K‘Cracy, Trees in the Storm and Other Poems Map: Musings On Ars Poetica Thomas Lurting: The Fighting Sailor Turn’d Peaceable / Le marin combattant devenu paisible Kathryn Toure, Therese Mungah Shalo Tchombe & Thierry Karsenti ICT and Changing Mindsets in Education Charles Alobwed’Epie The Day God Blinked G. D. Nyamndi Babi Yar Symphony Whether losing, Whether winning Tussles: Collected Plays Dogs in the Sun Samuel Ebelle Kingue Si Dieu était tout un chacun de nous ? Ignasio Malizani Jimu Urban Appropriation and Transformation: bicycle, taxi and handcart operators in Mzuzu, Malawi Justice Nyo’ Wakai Under the Broken Scale of Justice: The Law and My Times John Eyong Mengot A Pact of Ages Ignasio Malizani Jimu Urban Appropriation and Transformation: Bicycle Taxi and Handcart Operators Joyce B. Ashuntantang Landscaping and Coloniality: The Dissemination of Cameroon Anglophone Literature Jude Fokwang Mediating Legitimacy: Chieftaincy and Democratisation in Two African Chiefdoms
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Michael A. Yanou Dispossession and Access to Land in South Africa: an African Perspevctive Tikum Mbah Azonga Cup Man and Other Stories The Wooden Bicycle and Other Stories John Nkemngong Nkengasong Letters to Marions (And the Coming Generations) Amady Aly Dieng Les étudiants africains et la littérature négro-africaine d’expression française Tah Asongwed Born to Rule: Autobiography of a life President Frida Menkan Mbunda Shadows From The Abyss Bongasu Tanla Kishani A Basket of Kola Nuts Fo Angwafo III S.A.N of Mankon Royalty and Politics: The Story of My Life Basil Diki The Lord of Anomy Churchill Ewumbue-Monono Youth and Nation-Building in Cameroon: A Study of National Youth Day Messages and Leadership Discourse (1949-2009)
Vivian Sihshu Yenika Imitation Whiteman Beatrice Fri Bime Someplace, Somewhere Mystique: A Collection of Lake Myths Shadrach A. Ambanasom Son of the Native Soil The Cameroonian Novel of English Expression: An Introduction Tangie Nsoh Fonchingong and Gemandze John Bobuin Cameroon: The Stakes and Challenges of Governance and Development Tatah Mentan Democratizing or Reconfiguring Predatory Autocracy? Myths and Realities in Africa Today Roselyne M. Jua & Bate Besong To the Budding Creative Writer: A Handbook Albert Mukong Prisonner without a Crime: Disciplining Dissent in Ahidjo’s Cameroon Mbuh Tennu Mbuh In the Shadow of my Country Bernard Nsokika Fonlon Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
Copyright © 2009. Langaa RPCIG. All rights reserved.
Emmanuel N. Chia, Joseph C. Suh & Alexandre Ndeffo Tene Perspectives on Translation and Interpretation in Cameroon
Linus T. Asong The Crown of Thorns No Way to Die A Legend of the Dead: Sequel of The Crown of Thorns The Akroma File Salvation Colony: Sequel to No Way to Die
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Genuine Intellectuals Academic and Social Responsibilities of Universities in Africa
Copyright © 2009. Langaa RPCIG. All rights reserved.
Bernard Nsokika Fonlon
Langaa Research & Publishing CIG Mankon,Bamenda
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Publisher: Langaa RPCIG Langaa Research & Publishing Common Initiative Group P.O. Box 902 Mankon Bamenda North West Region Cameroon [email protected] www.langaa-rpcig.net Distributed outside N. America by African Books Collective [email protected] www.africanbookscollective.com Distributed in N. America by Michigan State University Press [email protected] www.msupress.msu.edu
Copyright © 2009. Langaa RPCIG. All rights reserved.
ISBN: 9956-558-59-1 © Bernard Nsokika Fonlon 2009 Previously published with the titles: To Every African Freshman or the Nature, End and Purpose of University Studies - 1969 The Genuine Intellectual - 1978 DISCLAIMER
All views expressed in this publication are those of the author and do not necessarily reflect the views of Langaa RPCIG.
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Contents The Genuine Intellectual ...................................................... ix Prolegomena ..........................................................................xiii The Credo ............................................................................xxiii Preface to the First Edition ............................................... xxv Chapter One The University: Birth and Growth .................................. 1 Chapter Two Conservation and Reorganisation ................................ 15 Chapter Three Nature of Studies ............................................................ 29 Chapter Four The Scientific Method .................................................... 43 Chapter Five Approach to History and Literature ............................. 59
Copyright © 2009. Langaa RPCIG. All rights reserved.
Chapter Six Philosophy: A Categorical Imperative ......................... 71 Chapter Seven The Genuine Intellectual ............................................... 85 Chapter Eight Dedication To The Common Weal ............................ 101 Chapter Nine Tributes to Professor Dr. Bernard Fonlon (19th November 1924 – 26th August 1986) ............ 123 Books and Articles by Bernard Fonlon ........................... 141 Books and Articles on Fonlon .......................................... 143 v
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Copyright © 2009. Langaa RPCIG. All rights reserved.
Portrait of Dr Bernard Nsokika Fonlon
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
The Genuine Intellectual To Dr. Bernard Fonlon A happy couple of humble background gave him life. In remotest Nso he passed infancy unnoticed noticing. The mirror of culture sealed an image in his memory, And made Fonlon a child of the people, an object of hope. The Whiteman saw in him a man, a bridge hard to damage. He pictured mankind’s harmonious co-existence with day dream success. He dreamt heaven gate free with joyous expectancy; And made Fonlon a staff of his mission, an object of hope.
Copyright © 2009. Langaa RPCIG. All rights reserved.
With relentless zeal he explored the Whiteman’s realm to knowledge. He drained the wells within and looked without to Nigeria. Miraculously he traversed evil infested rivers and forests And in Enugu in Fonlon: hope disappointed, hope retained. He forced the National University of Ireland to revise her academic records. He won a place of honour in the Classical Oxford of England. In France, he enkindled a literary fire that flames at the Sorbonne, And Fonlon remained: and investment by mankind an object of hope. Back in Cameroon motherly arms unfolded in triumph. The people recognised him and asked for a helping hand. He headed many a ministry and administered justice, And Fonlon was: the pride of the nation, an object of hope. He sowed the seeds of knowledge in the University of Yaounde. With cultural, religious, philosophical and political writings he inspired creativity. vii
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Bernard Nsokika Fonlon
ABBIA Cameroon Cultural Review he founded and directs, And Fonlon passed for a force to reckon with, an embodiment of hope. While he lives, he listens to the voices wailing in the wilderness. Let us seize and cage our double opportunity. Let us read him and hear him and see him, For Fonlon remains: A GENUINE INTELLECTUAL, an object of hope.
Copyright © 2009. Langaa RPCIG. All rights reserved.
By Francis B. Nyamnjoh 18 June 1982
viii
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
Copyright © 2009. Langaa RPCIG. All rights reserved.
To Every African Freshman and Woman
ix
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Copyright © 2009. Langaa RPCIG. All rights reserved. Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
Prolegomena
Copyright © 2009. Langaa RPCIG. All rights reserved.
T
his book, slim as it looks, took me the best part of five laborious years to write 1965-9 inclusive. I was penning away as students in France were up in arms against the academic Establishment, and their fury almost toppled a powerful, prestigious, political giant like General de Gaulle (1890-1970). In America students, arms in hand, besieged and stormed the buildings of the University Administration, others blew up lecture halls in Canada - the student revolt, a very saeva indignatio, was in paroxysm. But in England (save in the London School of Economics where students rioted for the lame reason that the College gate looked like that of a jail-house) all was calm. In France and America the students had good reason for the rising: the absence of Dialogue between student and Faculty, caused in France by the predominance of the Professorial System, caused in America by the involvement of the Faculty in Big Business research and the consequent neglect of the students. But old England thanks to a blending of the Professorial and the Tutorial systems, thanks to the wedlock of College and Faculty, thanks to the permanent dialogue that this blending maintained between the students and the University hierarchy, thanks to the share that students had in University government, thanks to this that even the newest freshman had the privilege of a hearing, thanks also to this that the University, by Charter, is independent of Westminster, England remained unruffled by the student insurgence. Throughout that period, I was an academic on secondment to government and held successively the Cameroon Deputy Ministry of Foreign Affairs, the Ministry of Transport, Post and Telecommunications, and that of Public Health and Social Welfare – a humanist among technologists. And, in the running of these Ministries, I endeavoured to prove that even Politics and Government can be scientific and philosophical, that administration is xi
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Copyright © 2009. Langaa RPCIG. All rights reserved.
Bernard Nsokika Fonlon
best when it is subject to reason and principle and not when it is based on scheming and expediency. The deference with which I was treated by the highest specialists and the deep and lasting friendship I won from the best among them, proves, that I was right, by and large. The question that readers of this book would ask, is whether the ideas I propounded ten years ago, on University Studies, on the organization of the Univer-sity, on the characteristics of the sterling intellectual, the genuine University man, have remained firm and unchanged, in my mind. I make simple answer: From an analysis of the causes of the global student insurrection of the second half of the nineteen sixties, from my experiment with intellectual Government, from my experiences since I returned to the seemingly pleasing groves of academe - I am becoming daily more entrenched in my position, namely, in my views on the Nature of University Studies (Chapter Three), in the overwhelming importance of what Newman called ‘influence and organization’ in the establishment and running of the University (Chapter One), in my conviction about the genuine intellectual (Chapter Seven), in the need to remove all non-academic interference in University Affairs, in the need for enlarging scientific dimensions into philosophic horizons in University Studies (Chapters Four to Six), in this that if the University does not teach a student to think, it has taught him nothing of genuine worth, has failed wide of its mark, and lastly, in this, which I know will be hotly contested by many, namely, that the University is not for a mindless mob but for the Talented Tenth. Such is my idea of what the University should be. And for it to attain these ends, for it to impart this manifold wisdom to the rising youth, for it to avoid prostituting itself, certain conditions are categorically imperative with regard to the choice .of teachers, with regard to the quality of students, with regard to University organization. This is fully discussed in Chapter Two.
xii
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Copyright © 2009. Langaa RPCIG. All rights reserved.
Bernard Nsokika Fonlon
Furthermore, any student seriously committed to intellectual enterprise must begin, even in his under-graduate days, to create the embryo of a library of his own, for he needs not only standard text books but also books of extended reading; and what better guide can he have for this than his chosen field and allied disciplines and others farther afield in which he develops an interest for general culture; and where else should he find these books than in a University Bookshop? As there will be other books above what his little budget can afford, or books out of print, or ancient and rare manuscripts, the University Library, wellstocked, well-run, becomes an absolute necessity. This Trinity of Library, Bookshop and Press should be seen, at a glance, as a categorical imperative. But, is it not true that in some countries in Africa universities have come to being through a political fiat for glossy prestige and not through academic initiative to satisfy a genuine thirst for Learning; that the running of universities in the final analysis, is in the hands of persons who are anything you please, but certainly not seasoned academics? Is it not true that some universities are so fiddled with political meddling that they have become all but political outfits or worse? Is it not true that in this mess some highly qualified academics prostitute themselves to the point where they have lost intellectual integrity and have become base scheming politicians, Machiayellis in the Academy? How can intellectual enterprise blossom and bloom in such circumstances? Is it any wonder then that a good number of university men are not interested in scholarship, that in certain universities in Africa an alarming number of students distinguish themselves by a signal lack of interest in books, that some hardly read anything beyond their confused notes? The degree or the diploma for earning a keep, in a remarkable number of cases, has become an end in itself, has become the Summum bonum; while the student dedicated to Learning for Learning’s sake is held up to scorn as a queer. If the book, as Carlyle preached, does not regain its primacy, if students are not brought up to become dedicated searchers after scholarship, then, whatever be the imposing xiv
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Copyright © 2009. Langaa RPCIG. All rights reserved.
Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
number of universities that rise up in Africa, -only those, who will not see, will not see that we are heading for a society riddled with mediocrity and ineptitude (see more of Chapter Eight). I had the good fortune, as a student, to see the inside of, and have a close look at, Oxford and the Sorbonne. To obtain a place in Oxford it took me two years of mighty work, writing to every Master of every College in Oxford and Cambridge, before I was finally admitted into St. Peters Hall, Oxford. When I went to enrol myself in the Faculty of Arts in the Sorbonne, it took me by surprise that my case was treated not by prestigious Masters but by Secretaries. The young girls asked to see my degrees; thanks to the decision of girls I was now a member of the Faculté des Lettres of the ancient prestigious Sorbonne. The difference was remarkable. Thereafter I became one of a nameless, faceless body of students. We trooped from one lecture hall to another but, outside of these there was no chance of establishing contact with any member of the Faculty. I was in my thirties at the time and proud of my independent spirit. Yet, I felt lost and lonely in this big Sorbonne. None of the Professors made any impact on me. In Oxford, it was another story – completely. In St. Peters Hall we were under the Faculty care of a deeply religious Master, an Anglican clergyman, the Rev. ThorntonDewsbury, who got up (it was whispered) every morning at five and went to the Chapel to pray for the students under his care. We ate together, after grace was said in Latin. Each one had a College tutor whom he had to meet at regular intervals to discuss their problems with him. The Undergraduates lived in the Hall under Spartan conditions. In France, I saw the Cités Universitaires at Boulevard Jourdain and Antony from the inside. You rented a room there and came and went as you pleased; there were Intendants, but who had nothing approaching the authority and influence and the awe-inspiring presence of an Oxford College Master of the salutary contact and concern of a Faculty or College tutor. xv
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Copyright © 2009. Langaa RPCIG. All rights reserved.
Bernard Nsokika Fonlon
A Cité Universitaire with its Intendants of no academic standing and prestige, no official or personal commitment to the welfare of the students, may be good enough for post-graduate students, but I would seriously doubt its efficiency in the intellectual, moral and social development of freshmen in particular, and undergraduates at large. If you want my opinion, here it is straight and clear: I am for a system where undergraduates live under a seasoned fatherly Master, where, discipline is fostered and enforced. where salutary pride for the House is furthered, where the spirit of community life and responsibility is instilled, where the sexes live in separate halls. I am not for a cité universitaire where individualism is rife and rank, where there is no authority to influence and inspire, where there is no discipline, and where promiscuity unfettered, unbridled, may turn the place, in the end, in spite of all its gloss, into a whorehouse. Men, who pass through this institution that has withstood the trial and received the sanction of the ages, become genuine intellectuals equipped with a scientific and a philosophical turn of mind, concerned about the lot of man, full to overflowing with the milk of human kindness, strung up that, insofar as. the True, the Good and the Sublime are concerned, the dimensions and the horizons of their knowledge shall grow wider still and wider. Yet in spite of this, they shall be ever conscious of their weaknesses and their intellectual limitations as frail human beings contrasted with the puissance and the unlimited almost infinite vastness of Knowledge; and thus shall distinguish themselves by an uncommon degree of tolerance, meekness and humility (see Chapter Seven). Now, let us take a look at a University next door, here in Africa, in Nigeria – Ibadan University, founded at five o’clock in the evening on the Second of February 1948, exactly thirty years ago. For those unfamiliar with the British system, it might be instructive to know that Ibadan did not begin with fanfare, as a full-fledged University but, very humbly as a University College under the careful superintendence of the University of London, and with able xvi
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
Copyright © 2009. Langaa RPCIG. All rights reserved.
Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
and efficient guidance of its first Principal, Dr Kenneth Mellanby; and did not become an independent University till ten years after and more, when, Nigeria became independent. Notice this also that in creating Ibadan, London University took for a model the Oxon-Cantab System. Institutions wax and wane, and burgeon and bloom, and wither and decay, and die. And Ibadan is only thirty years old. Yet well begun is half done. But if Ibadan has remained faithful to the spirit of its founders, one can say, without fear of erring, that Ibadan ought to be, far and away the most prestigious University in Africa, and should be able to stand the test of time. Still its scholars and scientists are legion already, and, among them, are men of intellect and integrity, men with cultivated hearts, men with a sense of duty and a sense of public service, a sense of self sacrifice, a love of humanity so deep, so keen, so unswerving that they can be the envy and pride of any country, anywhere in the world; men who, in spite of the fact that their erudition and scholarship and achievements have spread their name around the globe, have remained, notwithstanding, for their sterling humility and self-effacement. We have a shining example among us, the vene-rated (though I know he will protest with vehemence against the word) the venerable Professor Victor Anomah Ngu, M.B.,B.S., F.R.C.S. (London): F.R.C.S. (Edinburgh), M.S. Queen’s Surgeon, Professor of Surgery Ibadan, a colonel of the Nigerian Army, Lasker Prize Winner for Cancer Research and pre-sently, Vice-Chancellor, University of Yaounde. The Nigerian Government, unknown to him were about to make him Vice-Chancellor of Ibadan University in 1971. I was at the time the Cameroon Minister for Public Health and Social Welfare charged, inter alia, with the formation of medical and paramedical personnel; the Cameroon medical School was barely three years old. And I needed him very urgently. I wrote pleading with him to come back home. ‘Baring death I am coming,’ wrote Professor Ngu. And he did. He came home to less alluring circum-stances, from every point of view, to those he had, without any illusions, abandoned, in xvii
Genuine Intellectuals. Academic and Social Responsibilities of Universities in Africa : Academic and Social
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Bernard Nsokika Fonlon
Nigeria. Any person who has had the chance to know him at close quarters will testify with me that his love for this country is completely unalloyed. He is a patriot to the core. And no one will say that Ibadan had no hand in making him what he is. Another example is that of the now world re-nowned novelist, Chinua Achebe, whom I know, not out of books, but as a personal friend. His name figures among those of the first students, the 1948 batch. According to the text I have in front of me, Achebe graduated in 1953 with a B.A. General along with the Cameroonians, Peter Efange and the late lamented Eric Dikoko Quan, Minister Plenipoten-tiary in the Cameroon Diplomatic Service, when he died. Achebe brought out his first novel, the classic Things Fall Apart exactly ten years after the opening of the University. That Achebe today is the foremost African novelist, whose works have become Classics in his own life time (he is still in his forties) is proof of the solidity of even a General Degree in the Ibadan of his day. It is worthy to note that the Scholars who have put. Nigeria on the map for high intellectualism do not come from among those who went to Oxford, Cambridge, London or Harvard; they come from Ibadan, by and large. My eulogy of Ibadan is a eulogy by an outsider. And perhaps more convincing would be the matter-of-fact account of an authority who was one of the earliest Principals (1953-6).* And I will content myself with citing the passages which ram down the thesis I defend in this book on the Nature, End and Purpose of University Studies. Since space will not permit me to quote extensively, this summary would suffice to show the account of an active eye-witness on how one of Africa’s best Universities took birth and grew. * J.T. Saunders, M.A., G.M.B., D.GL. University College Ibadan, C.U.P. 1960. I acquired the book years after writing my essay.
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First, at least in the early years, conditions for entry were very stringent; for the authorities aimed at using the cream of Nigeria’s rising Intellect to give the institution a solid foundation; and in this they went so far as to establish standards higher than those in Britain. The harvest of thirty years has proved them amply right, has vindicated the policy of selectivism in University admissions. Second, they provided a teaching corps of the best minds consecrated to intellectual enterprise. Ibadan owes a deal to the calibre and dedication of men like Dr Kenneth Mellanby, the first Principal, Dr Christophersen, the Dane and (curious thing in Colonial times) the first Professor of English, Dr Saunders, Dr Onwuka Dike, and other distinguished academics. Third, in order to instil discipline, good morals, salutary pride, healthy teacher-student contact and comradeship, the founders instituted the College or Hall-of-Residence system after the Oxon-Cantab model with men and women apart. Fourth, and this is worthy of note, although Ibadan was a completely lay institution, religion as a solid and powerful bulwark in the moulding of youth, was fostered by the building of Chapels and a mosque right within the Campusgrounds and chaplains, university churchmen themselves, were full members of the academic staff. In the fifth place, by the establishment of a free student government through an independent Students Union, these students were trained for future intel-lectual, active participation in public affairs. And sixthly, all this was carried out under the vigilant trusteeship of the London University. When I survey the rise and growth of this noble institution, the University, from ancient days to our time, I pay homage to Alexander the Great, to the Church and the Monasteries of the Dark Ages, to Carolus Magnus, alias Charlemagne or Charles the Great; but insofar as the University of our time is concerned, I salute John Bull. Cameroon being a bilingual country, officially, the University of Cameroon is, ipso facto, a bilingual University, officially. And here homage must be paid to the State, to xix
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the University Authorities and to the students for the efforts they have made, in their various capacities, to make Cameroon stand out, as a State apart, in Africa, thanks to its official bilingualism in French and English. But the question can, and should, be legitimately asked whether a policy adopted sixteen years ago still holds entirely good today. Are there no facts that have since come to light to bring us to contemplate a change or a substantial modification of this policy? It is our duty to watch the world with scrutiny in order to see, not only situations that have arrived, but also those in the offing, those whose time has not yet come; to collect facts and data, to examine them intensively, extensively, coldly, dispassionately, and with intellectual honesty; it is our duty to scrutinize them with our minds shorn of foregone conclusions, to analyse them without mindless mirth or needless bitterness, and draw from them the conclusions that follow with syllogistic rigour. If, in this particular case, we see that Science, Technology and Research are the levers that lift the world of today, and that we cannot effectively master Science and Technology without mastering the language of Science and Technology; if English is this language so absolutely necessary; and, if we conclude, as a logical consequence, that the progress of no country should be sacrificed or jeopardised to save another country’s face, and that English must, therefore, become the first foreign language of this country, within the Academy, without the Academy; then we must say so, and say so without pleasure, and say so without rancour, and say so without wincing, and say so without gloating, and say so without mincing, and say so remorselessly, and say so unhesitatingly, and say so unrepentantly – and say so categorically.
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Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
The Credo
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I
believe in John Henry Cardinal Newman, Fellow of Oriel and Trinity, Oxford, Founder and first Rector of the Catholic University, Dublin. I believe with him that the University should be an ideal land, a central Metropolis of Learning, where the True, the Good and the Sublime should be found in substantial-being. I believe with Newman, that in the University, there should be no sovereignty but that of mind, no nobility but that of genius. I believe that in the academy, rule should belong to Professors, and that, therein, princes should do homage. I believe that for Professors to merit this homage, for them to ward off the prince’s interference in acade-mics, their learning should be solid, their disinterested-ness, towards non-intellectual power, beyond all shade of doubt, their humility genuine, their heart over-flowing with the milk and honey of human kindness, their integrity unquestionable, their firmness in the right unshakable, their word and pledge absolutely inviolate, their sincerity transparent. I believe that it is Professors imbued with these qualities that can exert, with efficiency, that influence which is indispensable for the esse of the University, and can set up, with effectiveness, and run, with skill, that organization absolutely necessary for the bene esse of the University. I firmly believe and profess that thinking, even for its own sake, is the final end of Academic Enterprise. I believe that while provisions should be made for each rising citizen to develop whatever skill or talent, with which he is blest by birth, through the establish-ment of specialized schools, the University, con-secrated to scientific and philosophical studies, should be reserved for those who are capable of scientific and philosophical studies. I believe in God, as the fount and origin, the final end, the Alpha and the Omega, of all Truth and Goodness and Sublimeness, I believe that no right-minded makers of xxi
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Universities should ignore (not to speak of spurn) that Science which strives to make man’s knowledge of Him more profound; they would be omitting the vitalest link, in the chain of College Knowledge. I believe, therefore as Newman did, that the thought of God and nothing short of it, is the happiness of man. I believe that it is by holding fir mly, fervently, unswervingly, to this corpus of essential principles, I believe that it is by inculcating them scientifically and philosophically that the University can instil genuine, sterling, steep, unalloyed Wisdom, in whatever place, in whatever period, it lives and moves, and has its being, in the total orbis terrarum.
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Yaounde, 19 November 1977
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Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
Preface to the First Edition
F
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ifteen years ago, back in 1954, I began my university studies in Ireland, in the city of Cork where The Bells of Shandon Sound so grand on The pleasant, waters Of the river Lee.*
As I look back, now, and memory brings to light the bright faces of the friendly youths and the charming colleens among whom I found myself then, I begin to wonder whether those youngsters, in their teen-agedness, had a keen, clear, and precise awareness of what they had come there for, of the sort of mind that university studies were meant to shape in them. As it would have been anywhere else, I met there some very highly intelligent boys and girls; but, as I see it, now, almost all of them, to a man, were bent, foremost, on getting a degree, as fast as possible, obtaining a job thereafter, somewhere, in Ireland, England, America, Canada or Australia, and making a career. But I do not think that they knew (or cared, for that matter) what was the genesis of this age-long institution on which their future so much depended, or that they had a precise concept of the real nature, end and purpose of higher studies; and, consequently, a clear idea of how they could set about to co-operate with the faculty to exploit their chances, methodically, fully, in order to get, for themselves, the right sort of university education – something more than just a skill to wield, to earn their keep in life.
* ‘The Bells of Shandon by Francis O’Mahoney - nineteenth century Irish Priest-Poet; a native of the City of Cork.
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When I set foot in University College Cork, I was thirty years, of age, and had expended the larger share of those thirty years (in fact twenty-four all told) at school, at books. Just before going to Ireland, I had spent six years in an abortive bid for the Catholic Priesthood; three of which I had employed in an intensive course in Philosophy; the other three in Theology – courses which, rightly dispensed and tackled and assimilated, can give the mind a turn and bent and discipline which few other studies are able to instil. The professors told us that Philosophy was an Ancilla (a handmaid) to Theology, and was meant to prepare us for a more thorough-going study and grasp of that subject. But as to the relevance of Philosophy to the other disciplines and to the complex problems of life, in the world, they said not a word; and, I am inclined to the mind that, highly intelligent and highly educated as they were (indeed some of them have left an indelible imprint in my mind for their learning, scholarship and humaneness), they did not see that there was a burning need to inculcate into us that there is a philosophical approach to every human question. Thus, during a long university career, which took me from the National University of Ireland to the Sorbonne, in Paris, and to Oxford, my idea of the nature of university studies was not as clear and as precise as it ought to have been, considering my previous training and background. My predominant obsession, during those years abroad, was with the fact that, back home, Cameroonians were agitating for the reunification of the French and British sectors of the country, divided, between the Allies, since the rule of the Kaiser’s Reich was ousted; and I was Dent on getting, for myself, as good and as thorough a training as I could, in order to help in building the reunited country – if it came. My foremost concern and preoccupation, at that time, was, obviously, not with the psychological and historical genesis and growth of the University, nor with the intrinsic nature and end and purpose of university studies. During the last five or six years, however, I have given deep thought to this problem; I have communed with profound authorities on the subject, such as the eminent, xxiv
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Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
nineteenth-century English Churchman, the famous Cardinal Newman; I have read current literature on university problems, and on what is now going down as the University Revolution; and I have come to certain conclusions on the subject. It may be that, since my university days, things have changed for the better and the students of today have a clearer, keener and more precise awareness of what university education is all about. Notwithstanding, I have decided to put the fruits of my meditation and research before the African Student, at the threshold of his university career. And I do this in the hope that he will take my conclusions for what they are worth.
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Bernard Fonlon Yaounde, 6 August 1969
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Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
Chapter One The University: Birth and Growth
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e of the African race cannot remind ourselves too often of what the Blackman has gone through and of the condition in which he finds himself today consequent on centuries of tribulation. He was despoiled of all he had, despoiled of his rights, despoiled of his mind, despoiled of the will to resist; he was degraded, reduced to the level of the beast; in the words of a celebrated Oratorium: ‘He was despised and rejected of men, a man of sorrows and acquainted with grief.’1 Today he finds himself right at the bottom of the pit, at the lowest rung of human achievement; he is struggling to rise, in the words of the famous psalm, de prufundis – out of the deepest depths. The whole purpose of all his striving is to wring back from a hostile and unrelenting foe that dignity of which he has been reft. To achieve this, more is required of him than from any other race: more thought, more work, more energy, more faith in himself. In the affliction of slavery, the slave yearned and strove for freedom; under the yoke of colonial rule, the African fought for independence. Independence seems to have been won; but, before long it is dawning upon us that what we have won is the shadow and not the reality of self-rule. For, from being the slaves of our former masters, we have only been promoted to the 1. The Messiah (Air) XXIII: by George Frederick Handel.
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dubious dignity of a beggar at his gate. We depend on him too much for the barest needs of life, and beggars do not have the liberty to choose. Indeed, when you consider the arrogance of Smith, Verwoerd and Salazar and the hesitant attitude of the ‘Western Democracies’ in the face of the principle of equal rights for the black peoples, when you consider the part that these ‘Democracies’ have played in the spate of coups that Africa has seen in recent years and the cynical joy they derive therefrom, you awake to the fact that imperialist and reactionary forces are launching an offensive, an onslaught, against the forces of progress in Africa, for a reconquest of the continent. Make no mistake about it: the danger is real and imminent, and if progressive forces are crushed, if reaction rides in triumph, if African independence collapses, we are in for a yoke worse than any we have known. Africa must unite, mobilize, to stem the tide of resurgent imperialism and to consolidate our political independence. This can only be done by loosening the foreign stranglehold on our economies; we must develop and exploit our resources rationally. But what can we do to achieve this? To achieve this we need two basic, fundamental, absolutely indispensable means, namely, Knowledge and Capital. Of these, knowledge is of greater importance in the order of things; for we all know that what has given the Whiteman his overwhelming superiority in the world is science, and one of the greatest handicaps that barred the African’s road to progress was ignorance. Even in the political domain knowledge is of supreme importance; for, as Aristotle has stressed, good government is not the work of chance but of science and purpose. It can be asserted, therefore, absolutely, that it is principally through knowledge, coupled with skill, that the 2
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Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
Blackman is going to win that dignity which is the end of all his striving. Yes, it has been rightly said that knowledge is Power. Up to this, in our plans for natural development, great emphasis has been laid on the political and the economic; and rightly so. But it needs to be stressed, again and again, that after the setting up of our political institutions, the next thing that should absorb our attention (at the same time as our economic development) is the creation and the consolidation of our institutions of higher learning. In this essay, I intend to speak about the most important of these – the University – with reference to African needs and aspirations; and before I speak of it, from this point of view, I would like to say something about what the University is, in itself. The word University comes from two Latin words uni (dative of units, meaning One) and versus, meaning in the direction of, toward, into: uni-versus, towards one, into one. It connotes a movement, a combination of many things into one, the outcome is a whole. As an adjective, the word universus was used to qualify anything which resulted from the putting together of many parts into one. This was commonest in the expression universus mundus, meaning the whole world. As time went on, the expression universus mundus was replaced in general usage by the neuter of the adjective – universum, the universe, that is, all things that exist considered as forming one, the whole creation. The Latin suffix itas (genetive – itatis) signifies a state of being: unitas, the state of being one or united, unity. Universitas, therefore, originally meant the state of things united to form a whole. Later on, especially in the Middle Ages, the meaning was extended to include the whole itself considered as made of parts; and further still to any group or body of persons, a corporation. And thus it came about that, by the end of the twelfth century, any gathering of 3
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masters and students in the prominent cities of Europe like Paris, Rome, Oxford, formerly known as a Studium Generale, a school of universal learning, a place of learning for all, became increasingly known as Universitas magistrorum et scholarium, a gathering, a guild, a community, of masters and scholars. Finally, the rest of the phrase was dropped and the Studium Generale or the Universitas magistrorum et scholarium, became known, from thenceforth, simply as a Universitas – a University. Historically, therefore, a University meant, the gathering or the assemblage of masters and students from all parts of the known world into one spot, into one city, for the purpose of imparting and imbibing knowledge. From ancient times up to the rise of European nationalism, after the fourteenth century, this geographical element of the University was the chief characteristic of its universality, namely, that it was an assemblage of teachers and students from all nations, in the then known world, for the promotion of higher learning. After that date, the emphasis shifted from nations to learning itself and it became truer to say that Universities were gatherings, communities, where all branches of learning known at the time were dispensed and imbibed. The University, like every human institution, has a twofold origin, a psychological, that is a human need, and a historical. The Genesis of the University sprang from the insatiate human craving for ever increasing knowledge. The workings of this craving, the stirrings of this urge, in the creation of this institution, were more evident in the early stages of its history, when other institutions that later played an active part, like the State and the Church, had not decided to take the initiative, or to bear a hand, in its establishment; when the University had not become the highly organised institution that we know it today. 4
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Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
There is, therefore, latent in man a demand, a thirst, for higher learning; and, whenever a teacher arose, notable for his talents and his attainments, a supply came into being, and scholars flocked from all sides, to drink at the spring. Therefore, what Cardinal Newman2 has termed influence, that is, the irresistible attraction of a teacher of talent, attainment and repute, on young men, deeply desirous to render their knowledge more profound, was the essential cause of the emergence of Universities, especially in the early ages. If any place in the Western World can claim to be the very fons et origo of Universities, Athens is the city that can rightly make that claim; for she was precisely the home of the earliest and the greatest philosophers, the mother of Western civilization; and, from the times of the earliest sages, she was, in herself, a veritable University – students flocked to her from every nation for higher knowledge, and teachers went there, from all corners of the then known world, to put their learning at the students’ disposal. First in time came the Sophists, prominent among whom was Protagoras (485-410 B.C.). Plato, in one of his Dialogues, named after this philosopher, described what a stir his coming caused in Athens, among the youth, in the days when Socrates was young. Socrates himself (according to Plato) tells the story in the following words. Last night, a little before daybreak, Hippocrates son of Apollodorus, Phason’s brother, knocked violently on my door with his stick, and when it was opened, came straight in in a great hurry and shouted out: ‘Socrates, are you awake or asleep?’ I recognized his voice and said: ‘That will be Hippocrates. No bad news I hope? ‘‘Nothing but good’’ he replied. ‘I’m glad to hear it’ said I. ‘What is it then, and what brings you here at such an hour? ‘‘Protagoras has arrived’, he said, 2. John Henry Cardinal Newman: University Sketches,
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taking his stand beside me, ‘the day before yesterday. Have you only just found out?’ ‘Only last evening.” As he said this he felt for the bed and sat by my feet, adding: ‘Yes, yesterday evening, when I got back late from Oenoe. My slave Satyrus had run away from me. I meant to let you know that I was going after him, but something put it out of my head. When I got back and we had had dinner and were just going to bed, my brother mentioned to me that Protagoras had come. Late as it was, I nearly came to see you straight away, then I decided it was really too far into the night; but as soon as I had slept off my tiredness, I got up at once and came here as you see.’ I recognized his determination and the state of excite-ment he was in, and asked him: “What is your concern in this? Has Protagoras done you any harm?’ ‘Of course he has, Socrates’ replied Hippocrates laughing. ‘He keeps his wisdom to himself instead of sharing it with me.’ ‘Not at all’ said I. ‘If you pay him sufficient to persuade him, he will make you wise too.’ ‘If it were only a question of that!’ he said despairingly, ‘I shouldn’t keep back any penny of my own money, or my friends’ money either. But this is just the reason why I have come to you, to persuade you to speak to him on my behalf. For one thing I am too young, and for another I have never seen nor heard Protagoras. Last time he came to Athens I was still a child. But you know, Socrates, everyone is singing his praises and saying that he is the cleverest of speakers. Do let’s pay him a visit at once, to make sure of finding him in. He’s staying, so I’m told, with Callias son of Hipponicus. Come on.’3 3. Plato: Protagoras and Meno (translated by W.K.C. Guthrie, 1956) pp. 3940 Penguin Classics.
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Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
Another eloquent example of the role of influence in stimulating the thirst for higher learning is the story of the two Ambassador-Philosophers, sent from Athens to Rome, during the time of the great Roman leader, Cato (234-149 B.C.). He, as Censor, eaten up by burning zeal to stamp out the luxury that was beginning to corrupt Rome, saw with dismay the enthusiasm that these philosophers had enkindled among the people, and artfully got them dispelled, lest the yearning for Philosophy and eloquence, rather than that for prowess in arms, should emasculate the youth of Rome. The story is told by Plutarch: Marcus Cato was grown old, when Carneades the Academic, and Diogenes the Stoic, came as deputies from Athens to Rome, praying for release from a penalty of five hundred talents laid on the Athenians, in a suit, to which the Oropians were plaintiffs and Sicyonians judges. All the most studious youth immediately waited on these philosophers, and frequently with admiration, heard them speak. But the gracefulness of Carneades’s oratory, whose ability was really greatest, and his reputation equal to it, gathered large and favourable audiences, and ere long filled, like a wind, all the city with the sound of it. So that it soon began to be told that a Greek, famous even to admiration, winning and carrying all before him, had impressed so strange a love upon the young men, that quitting all their pleasures and pastimes, they ran mad, as it were after philosophy; which indeed much pleased the Romans in general; nor could they but with pleasure see the youth receive so welcomely the Greek literature, and frequent the company of learned men. But Cato, on the other side, seeing the passion for words flowing into the city, from the beginning took it ill, fearing lest the youth should be diverted that way, and so should prefer the glory of 7
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speaking well before that of arms and doing well. And when the fame of the philosophers increased in the city, and Caius Acilius, a person of distinction, at his own request, became their interpreter to the senate at their first audience, Cato resolved, under some specious pretence, to have all philosophers cleared out of the city; and, coming into the senate, blamed the magistrates for letting these deputies stay so long a time without being despatched, though they were persons that could easily persuade the people to what they pleased; that therefore in all haste something should be determined about their petition, that so they might go home again to their own schools, and declaim to the Greek children, and leave the Roman youth to be obedient, as hitherto, to their own laws and governors.4 Next to the Sophists came Socrates himself (470-339 B.C.) and we know that his influence on young men was so great that, in the end, he was tried and condemned on the charge of misleading them and on a charge of impiety. Plato (420- 348 B.C.), his disciple and one of the greatest philosophers of all time, followed in his wake, and not only elaborated the system of philosophy for which he is celebrated but also founded the Academy, his famous School, for propagating his ideas. After him came his disciple Aristotle, the philoso-pher who has exerted the greatest single influence on European thought and culture from his day to our own. He too founded at the Lyceum, in Athens, the institute which has come down to us as the Peripatetic School, so called from this philosopher’s habit of lecturing while walking around the grounds with his pupils.
4. Plutarch’s Lives, Vol. 1, p. 537. Everyman’s Library, 407.
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Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
Athens fostered learning not only through her philosophers but also through her other institutions; for she was not only the home of Thought but also the home of the Beautiful, the cradle of Democracy. She had her celebrated sculptures, paintings, temples; she had the famous theatre where the deathless plays of Sophocles, Euripides and Aeschylus were acted; she had her political institutions. This aspect of the history of Athens and Greece illustrates the role of influence, that is, the action of personality, the intercourse of soul with soul, the inter-play of mind upon mind, in the genesis of universities. But the influence of masters however talented, however learned, however reputed, was proved, by experience, to be inadequate; for these sages, more often than not, were destitute men without the means to develop the institutions they initiated and render their action more effective. The help and the protection of wealthy and powerful patrons or institutions, especially the State was found to be absolutely necessary for the growth of Universities. The first such patron of culture and learning was Alexander the Great (356-323 B.C.). Alexander, son of Philip of Macedon and heir to his throne, was also the pupil of Aristotle. And thanks to this philosopher, who was also one of the greatest political scientists and literary theorists that the world has produced, the young prince acquired two qualities which were to have far-reaching effects, namely, a genius for administration and organisation, on the one hand, and a love of learning, on the other. A mere youth of twenty, on his father’s death, he took up arms for the conquest of the world, subjugated Egypt, where he founded the city that is named after him, overran the Middle East, and pushed onward to the banks of the Indus in India. His troops refusing to go further, he repaired to Babylon where he died, shortly after, from an attack of malaria. Thanks to this union of the genius for 9
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sovereignty with an energetic devotion to letters, Alexander did what hardly any other conqueror of antiquity ever did. Neither Hannibal (247-183 B.C.), nor Caesar (101-44 B.C.) with all his cultivation of mind, conquered to civilise. But Alexander, both by his political institutions and his patronage of Science, sowed the seeds of culture as he went along. He was not destined however, as we have seen, to carry on this work himself for long, but his successors after him had caught his spirit and carried on his enterprise. For when he died, his empire was shared between two of his generals: Asia Minor fell to Eumenes; and Egypt with its capital at Alexandria fell to Ptolemy. It is Ptolemy who supplies us with the first great instance of the establishment of letters; for he and Eumenes may be considered as the first founders of public libraries. Under the Ptolemys, a great system was set on foot for collecting together into one, and handing down to posterity, the oracles of the world’s wisdom. It is said that, in the reign of the second Ptolemy, the volumes housed in the Alexandrian Library amounted to 100,000; in due course they grew to 400,000 and finally to about 700,000 volumes, as volumes were then formed. After lasting for over a thousand years, this library was deliberately burnt by the Seracens when they took Alexandria. A library, however, was only one of the two great conceptions brought into execution by the first Ptolemy for the promotion of learning. For, prompted by Demetrius of Phalerus, he carried through a plan for the formal endowment of literature and science and founded a seat of learning, which he called the Museum, and supplied it with ample revenues. This institution combined with the library to make Alexandria a veritable University City. Thanks to this twofold institution, Alexandria super-ceded Athens as the intellectual capital of the world; and masters and students, allured by these facilities, flocked there from all 10
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parts of the then known world; and, for hundreds of years after, in fact, right up to the days of the early Church, this city became the abode of distinguished men and the centre of profound studies in Grammar, Rhetoric, Poetry, Philosophy, Astronomy, Music, Medicine, and other arts and sciences. The Museum of Alexandria made its greatest contributions in the field of Medicine and Mathema-tics; for Galen, the celebrated Physician flourished in it. As for Mathematics, of four great ancient names on whom modern science is founded, three came from Alexandria: Archimedes was from Syracuse; but Diophantus and Apollonius of Perga were products of the Museum; so was the celebrated Euclid whose system of Geometry is known, and loved or detested, by every school boy. Some of the outstanding writers and doctors of the early Church came from the Museum; prominent among them were Clement of Alexandria, Origen, St. Athanasius and St. Gregory Thaumaturgus. With the rise of Rome, as we all know, Greece, as a political power, had to yield to the new ruler of the world. But about the influence of Greece on Rome, Horace has a very famous passage in the first Epistle of his second book. Graecia capta femm victorem cepit, et artes Intulit agresti Latio: sic horridus ille Defluxit numerus Sarturnius, et grave virus Munditiae pepulere. . . Greece captured made her savage captor captive and brought her accomplishments into rustic Latium. Consequently, the wild Saturnian verse passed out of use and elegance expelled the noxious venus of satire... The Romans, with all their military might, had the humility to recognise a cultural superior when they saw one; had the humility to sit at his feet to learn; and, as a result, Roman students flocked to Athens, and Greek thought and 11
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art and letters transformed the Roman civilization. Among the Romans who went to drink at the Athenian fount of learning were such eminent writers as Horace himself, Cicero, and the Emperor Marcus Aurelius. This reverence of Greek culture, on the part of the Romans, never waned. For Pliny the younger (A.D. 61-113) years later, writing to one Maximus who had been appointed governor of Greece, admonished him in these terms: Cogita te missum in provinciam Achaiam, illam veram et meram Graeciam, in qua primum humanitas, litterae, etiam fruges inventae esse creduntur, missum ad ordinadum statum liberarum civitatum, id est, ad homines maxims homines ad liberos maxime liberos, qui ius a natura datum virtute, mentis, amicitia, foedere denique et religione tenuerunt. Revere conditores deos et numina deorum, revere gloriam veterem et hanc ipsam senectutem, quae in homine venerabilis, in urbibus sacra. Sit apud te honor antiquitati, sit ingenitibus factis, sit fabulis quoque. Nihil ex cuiusquam dignitate, nihil ex libertate, nihil etiam ex iactatione decerpseris. Habe ante oculos hanc esse terram, quae nobis miserit iura, qua leges non victis, sed petentibus dederit, . . Consider that you have been sent into the province of Achaia, that true and original Greece in which first civilisation, literature, even agriculture are believed to have been discovered, sent to regulate the condition of free communities, that is, sent to men who are truly men, free men who are truly free, who have maintained their natural rights by valour, by glorious feats, by friendship, by a contract in fact sanctioned by religion. Venerate the gods that founded the cities and the divine powers, honour their ancient glory and their present declining years, which in the case of man command respect, in the case of cities awe. Pay respect to them in their antiquity, to the great deeds of their past, even to their legends. Diminish 12
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nothing from any man s dignity, liberty or even vanity. Bear in mind that this is the country which sent us our laws, that she did not give us enactments after conquering us, but on our own petition.5 It is no wonder then that the masters of the Roman Empire, in so far as education was concerned, sought to emulate the good example of the Ptolemys. Teaching and learning were made a department of government and schools were set up and professors endowed, just in the same way as soldiers were stationed or courts opened, in the principal cities of the Empire. In Rome itself the seat of Education was in the Capitol. Of schools planted throughout the Empire, the most considerable were the Gallic and the African of which the former had a very high repute: Massilia (now Marseilles) one of the oldest of the Greek colonies, was the most celebrated of the schools of Gaul for learning and for discipline; it was here that Agricola received his Education. The Roman schools differed from the Alexandrian Museum in that, for the most part, they were devoted to the education of the young – adolescentuli – and had no reference to the advancement of science; Agricola came to Marseilles, when a child – parvalus. Their curriculum consisted of the Trivium and Quadrivium, that is, the three lower and the four higher of the seven liberal arts comprising, on the one hand, Grammar, Rhetoric and Logic, and, on the other, the Mathematical Sciences – Arithmetic, Geometry, Astronomy, and Music. To these were added Greek, Philosophy, Roman Law, and later on, Medicine. Such was the genesis and the early development of higher education, such were the beginnings of Universities in ancient times. Through the genius and the energy of individuals, through the mission of single cities, knowledge was spread around the basin of the Mediterranean. And, 5. C. Pliny, Epistuterum VIII, 24.
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thanks to its intimate alliance with political power, embodied in Alexander, the Ptolemys and the Caesars, learning received the means both of its cultivation and its propagation.
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Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
Chapter Two Conservation and Reorganisation
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he history of the advance of higher Education, unfortunately, was not destined to be so smooth. For it suffered reverses at the hands of the northern hodes that laid the Roman Empire low – the Goth, the Hun, the Lombard. The progress of letters and science would have been halted for ever but for this that another power came to the rescue and sheltered the treasures of ancient intellect during the convulsions; and bridged the abyss, and linked the old world to the new. This new protector of learning was the Church. The barbarian invaders came in waves and their work of devastation went on, with moments of respite, now and again, from about the third to the sixth century. They spread all over the Empire like flights of locusts, and did their best to destroy every fragment of the old civilization and every promise of revival; for they directed their fury against the ancient culture, against the institutions in which it was embodied. It had become the fashion and the luxury, not only for every city in the Empire, but also for every colony and municipium, every temple and praetorium, even private villas, to have their own collection of books; Rome alone counted twenty-nine public libraries. But in their savage ignorance the invaders destroyed them wherever they found them. Thus they appropriated to themselves the territory of the Empire but not its civilization. From Germany and the north eastern territories outside the sway of Rome, they swept into Gaul, Spain, Italy; they crossed over into Africa. 15
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For some time, Alexandria was spared, and it seemed that its Museum would survive as a hope for the revival of learning. But a century later Alexandria was taken and its library burned by the Seracens, an invader whose fury was even fiercer than that of the western barbarians. As I have said above, these savage hordes could have succeeded in wiping out learning, completely, from the face of Europe, were it not for one power that withstood and survived them – the Church. And the Church preserved learning, thanks to two things – her monasteries, and the conversion of the Irish. The Germanic peoples, that laid the Roman Empire and civilization low, swept mainly southward. A branch of them, however, the Angles and the Saxons, turned westward and crossed the Channel into Britain, and settled in that part of the country that is now present-day England. Thereafter, this island received no more of the dreaded visitations. But her sister island farther to the west, then Hibernia, now Ireland, was spared the fury of the barbarian invader. Ireland was converted to Christianity, thanks to the labours of St. Patrick, in the first half of the fifth century. It was a country with nothing of that urban organisation that characterised the Roman Empire. There were no cities in which to place its bishops. Thus it was that the seat of the primitive Irish See was a kind of clerical village, founded for that purpose, where dwelt together bishops and clergy, monks and nuns. Because of this community life, these clerical settlements became monasteries, and, thus, the early Irish Church developed a marked monastic character. And in these monasteries two main pursuits formed the exclusive ambition of its inmates – sanctity and learning. Thus the Ireland of that era became the seat of a flourishing Church abounding in Saints and Scholars. Owing to the fact that, after the Anglo-Saxon invasion, Britannia was not visited by the scourge of another barbaric host, the Christian Church was able to take a new birth, 16
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thanks to the zeal of Pope-Gregory the Great, who, having seen some Angle slaves in the market of Rome, determined, as he put it himself, ‘to make the Angles Angels’; and sent St. Augustine, the first Bishop of Canterbury, to carry out this task. Thus, when the old world passed away, with its wealth and wisdom, these two isles of the North became the storehouse of the past and the birth place of the future; the Celt and the Anglo-Saxon became the preservers, the cultivators, the custodians, and the propagators of learning, sacred and secular. It was thence, that, when the surges of the barbarian invasions had subsided, learning returned to continental Europe. But, in this work of civilization, the Celt preceded the Anglo-Saxon; for Britain itself was partly Christianised by Irishmen, notable among whom was St. Columba; the Apostle of the Picts and the Scots; many English Sees, notably that of Northumbria, were founded by them; and, for many years, the famous Abbeys of Lindisfarne and Malmesbury were peopled by Irish monks and their AngloSaxon disciples. Some of these Irish missionaries crossed over to the continent; prominent among these were St. Fridolin who evangelised in France and in the Rhineland, and the famous Columbanus, whose missionary labours carried him to France, Burgundy, Switzerland and Lombardy, where he died. The schools in the Irish cloisters, at this time, were the most famous in the West. Strangers in search of learning flocked to Ireland, not only from neighbouring Britain, but from remote nations on the Continent. The seventh and the eighth centuries saw an increased effort, on the part of the Anglo-Saxons, in this evangelising and civilising enterprise. English Benedictine monks pushed into Germany and founded monasteries on which they
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settled down, to sing their chants and copy old manuscripts; and, thus, to lay the slow but sure foundations of the new civilization. Most prominent among these English missionaries was the Devonshireman Winfrid, more known as St. Boniface, the Apostle of Germany. Such was the providential part played by these Northern Islands in the preservation and the propagation of European civilization. In lay and sacred learning, this period of their history is adorned by such illustrious names as those of John Scotus Erigena, the Irish philosopher, and Bede the Venerable, the English saint and Doctor of the Church. When Charlemagne arose on the Continent, this special mission of the Celt and the Anglo-Saxon came to an end. Yet they were not superseded, till they had formally handed over the tradition of learning to the schools of France. For it was Alcuin, the Anglo-Saxon, who, on the invitation of Charlemagne himself, became the first Rector of the Studium Generale that developed into the University of Paris. An Irishman, Clement, succeeded Alcuin, and, another John, founded the School of Pavia. The contribution of Charlemagne to the spread of Christianity, to the revival of learning, in this dark age, was so vast and so far-reaching that some have not hesitated to call him the founder of modern European civilization. We would understand better what he did, by first knowing who he was. When the conflagrations that wiped out the Roman Empire had subsided, several kingdoms rose up, phoenix like, from its ashes. Foremost among these was that which the Franks set up in what was Roman Gaul – modern France. At the beginning of the eighth century, this kingdom came under the powerful influence of Charles, Mayor of the Palace of the Prankish king, surnamed the Hammer, because of the repeated slaughter with which he beat the Arab invaders that were swarming over into France from Spain. In 751, 18
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Pepin, his son, who had succeeded him as Mayor of the Palace, felt himself so strong that he seized the kingship itself. Charles the Great or Charlemagne (768-814) succeeded Pepin and proved himself the mightiest warrior of this warlike family. He proved himself to be the greatest figure that Western Europe had seen since Julius Caesar; in the History of the world he is lined with Alexander and Napoleon. He carried war into all directions and before long had made himself master of Spain, Italy and Germany and penetrated into the heart of Hungary, and became the Lord of the Western World. On Christmas day, in the year 800, at St. Peter’s in Rome, Pope Leo III crowned him Emperor of the Holy Roman Empire. Next to the extension of his empire, Charlemagne had two other ambitions: the spread of the Church, and the promotion of learning. Charles was not a mere brutal soldier; he was an educated man, a political idealist whose absorbing purpose was to organise the City of God on earth according to the principles laid down in St. Augus-tine’s book, De Civitate Dei. For the first time in history, the Church had found a political genius wholly devoted to the task of realising the ideals of the gospel, whose burning ambition was to gain the world for Christ. In fact, so extreme was this zeal, that Charles dragooned entire peoples into Catholicism, and compelled them, by force, to receive baptism. Never before, and certainly never since, has Catholicism been so identified with a political regime. He had insight enough to realise that piety that is not informed by sound doctrine is shallow. Thus the education of the clergy was one of his foremost preoccupations; he could not but realise also that, in order to run his vast empire, he needed the help of educated men; and his responsibilities 19
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made him painfully aware of the degree of the intellectual barbarism of Prankish Gaul. Thus Charlemagne became the greatest patron of learning since Alexander and the Ptolemys. In the first place, he turned his attention to the Episcopal seminaries: these had been institutions of the earliest times of Christianity, but had been in great measure, interrupted amid the dissolution of society, consequent upon the barbarian inroads. To these he added the grammar and public schools, as preparatory both to the seminaries and to secular professions. Each cathedral and monastery had to have such a school. But what claims our special attention here is Charlemagne’s contribution to the promotion of higher learning. The first thing is that he sought out eminent scholars, from all over Europe, and invited them to settle and work in his realm. In England, one of St. Bede’s pupils, Egbert, promoted to be Archbishop of York, had founded there a school which, at the time of Charlemagne’s accession, was the intellectual centre of Europe. It was Egbert’s pupil Alcuin, head of the school of York, and the greatest scholar of the time, whom Charlemagne, as we have seen, persuaded to come over and settle in Gaul. He invited others from Italy and Spain. It was asserted that Charlemagne founded not only grammar or public schools, as already said, but also the higher Studio Generalia, especially the Studium Generale which later developed into the University of Paris; that he confined these greater schools to certain central and celebrated spots in his Empire, places like Paris, Pavia and Bologna; and that he intended them, not only for ecclesiastics but also for the nobility and their children, as well as for poor scholars; that is, for every rank, class and race. In this he was in line with the ancient promoters of learning whose efforts had given rise to the Athenian School in Greece, the Alexandrian School in Egypt; and to those of Rome and Constantinople, under the Roman Emperors. 20
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Although it can be debated whether the higher schools of Charlemagne were Universities in the strict sense of the term, it is beyond question that he commenced the noble work; without doing everything which had to be done, he did many things, and opened the way for more; he laid down principles from which the University sprang and grew, in that he aimed at educating all classes, and undertook the teaching of all branches of learning. But in the succeeding centuries, especially in the Middle Ages, and, most especially, in the thirteenth century, -when no patron of learning as powerful and as zealous as Charles the Great came forward, events proved that such benefactors were not absolutely indispensable, for the creation and the growth of Universities. Even when they existed, they could only supply external aid and a frame work for the Studium Generale. But the real growth of Universities depended fundamentally and absolutely on a force innate to themselves – what Cardinal Newman, as I said before, termed influence, namely, that force of attraction which teachers of talent and attainment exert in a milieu where the thirst of knowledge is at work. It was this influence, the principle of supply and demand, the existence of teachers of genius, the intrinsic attraction of knowledge, that caused Universities like Paris, Pavia, Bologna, Padua, Ferrara, Pisa, Naples, Vienna, Louvain, Oxford and Cambridge to rise or grow, at the voice of the philosopher or the theologian. To take a few examples. Bologna is celebrated in history for its cultivation of legal science, and was, at least, one of the earliest, if not the very earliest, of European Universities. A certain Inerius or Ivarner opened a school of civil law there at the end of the eleventh century; in the following century canon law was added, and, early in the thirteenth, a school of grammar and literature and those of theology and medicine. 21
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Paris affords us a very striking example of how a University grows, thanks to the influence it exerts. For its school, from the beginning of the twelfth century, counted among its professors a galaxy of the highest talent in the history of medieval learning – William of Champeaux, the celebrated Peter Abelard, who, with great éclat taught, there, humanities and the philosophy of Aristotle, Peter Lombard, Alberic of Rheims, Hugh of St. Victor, St. Albert the Great and St. Thomas Aquinas. In the twelfth century, a certain Vacarius or Bacalareus came up from Bologna to Oxford and effected a revolution in the studies of the place, by the devotion he enkindled for the study of law, and by the rival zeal this aroused in the schools of the arts and of medicine. At Cambridge, the intellectual movement, which had already begun was greatly stimulated by the arrival there of four French monks who had been sent thither by Jeoffred, or Goisfred the Abbot of Groyland, who, himself, had studied at Orleans in France. They were versed in sacred learning and in Philosophy and attracted large crowds to their lectures. These examples are very sketchy but they serve to show that, thanks to the self-originating, independent character of the scientific movement, thanks to the attraction of genius, thanks to the force of the law of supply and demand, Universities continued their vigorous growth, in the Middle Ages, in spite of the absence of a patron, of the stature of Charlemagne. Up to this period, the basic University studies were the Arts, and the Faculty of Arts constituted the staples, as it were, of the University; in fact, it was the University. By the arts then were meant the two sets of studies that I have mentioned before, that is, the Trivium and the Quadrivium, namely, Grammar, Rhetoric and Logic, on the one hand, and Arithmetic, Geometry, Astronomy and 22
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Music on the other. These were inherited from the ancient world, and were the foundation of the system which was then in the course of formation. But the life of the medieval Universities lay in the new sciences for which a sound grounding in the traditional studies served as a very useful, even indispensable prerequisite. Among the new sciences were Theology, Metaphysics, Law, Medicine, History, Languages. As time wore on, two factors arose and proved that, although the attraction of genius, and zeal for knowledge, could be sufficient, in themselves, for the esse or the being of a University, they were not sufficient for its bene esse or its well-being, which has been technically called its integrity. These two factors were the increase in members and the multiplication of the sciences. They brought to light the importance of another principle very vital for the life and the success of the University, namely, organisation: organisation of the student body, organisation of the studies. Hitherto, with regard to the former, that is, the organisation of the student body, there had been but one governor over the students, who were but few and mostly from the neighbourhood. Now with the increase in the student population, it became necessary to divide them up into groups, and this was done on the basis of the part of Europe from which they came; and each group was called a Nation, and was placed under a head, who bore the title of Procurator or Proctor. There was nothing new in this, for, back in ancient Athens, students had been grouped on the same basis into Attic, Oriental, Arab and Pontic. Just as the metropolitan character of the University gave rise to Nations and their Proctors, in the same manner, its encyclopaedic profession produced the Faculties and their Deans. According to the institu-tions of Charlemagne, each school had its own teacher, who was called Rector or Master; in Paris, Chancellor; elsewhere Provost. Even at the early 23
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stages, when the curriculum comprised the Trivium and the Quadrivium, it was difficult to find teachers qualified to profess all these seven sciences. But they became only parts of a whole system of instruction, which demanded, in addition, a knowledge of philosophy, scholastic theology, civil and canon law, medicine, natural history and the Semitic languages; and no one person alone could be equal to such a vast undertaking. The Rector fell back from his position of teacher to that of governor; and the instruction was divided among a board of Doctors each of whom represented a special province in Science. This is the origin of Deans of Faculties; and in as much as they undertook among themselves one of those departments of academical duty, which the Rector or Chancellor had hitherto fulfilled, they naturally became his Council. In some places the Proctors of the nations were added to this Council. Another institution which emerged about this time in the life of Universities was the conferring of degrees. At first, they were only testimonials that a resident was fit to take part in the public teaching of the place. It was only later on that degrees became honours or testimonials, to be enjoyed by persons who left the University and mixed in the world. In the beginning, the University conferred them for its own purposes, to its own subjects, for the sake of its own subjects. But the recognition of the University by the State and by other Universities enhanced the importance and the dignity of degrees. However, the formal words by which they were denoted still preserved the memory of their early connection with teaching. For the students on whom they were conferred were called Magistri, that is, of the Schools, or Doctores and in some places Professores. It was during this period that the term Studium Generale, applied, up to this, to institutes of higher learning, faded away and gave way to the title of Umivetsifos
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Magistrorum et Scholarium, or Universitas for short, that is the whole body of teachers and students associated together as a society or a corporate body. According to Cardinal Newman, the Studium Generale acquired the name Universitas firstly because of membership and secondly because of the, nature of its studies; it was the assemblage of strangers – teachers and students – from all parts, all countries, into one place; it opened its gates wide to scholars of all classes; it had for its profession the teaching of universal knowledge, all branches of higher learning. The first characteristic, the geographical universality of Universities, was very marked indeed, in the Middle Ages, and this was made far easier still by the religious and the linguistic unity of Western Europe at the time – the Roman Church held undisputed sway and Latin was the universal language of scholarship. For instance, of the galaxy of professors who made Paris famous, at the time of which I am talking, few were fellow countrymen: St. Albert the Great came from Germany, St. Thomas from Naples, Peter Lombard from Navara, Robert Pullus from Exeter in England. Sometimes students were not content to study in one place but went the round of Universities to study at the feet of the most celebrated masters, and to get the best instruction in every school. There was also much cooperation among the Universities in so far as professors were concerned; it is said that exchanges of professors between Oxford and Paris were very frequent. With regard to the nationalities of the students, even a University as remote from Europe as Oxford, at a time when travelling was so difficult and dangerous, could count among its students Scots, Welsh, Irish, French, Spaniards, Germans, Bohemians, Hungarians, Poles. Such was the geographical universality of Universities, thanks to the religious and the linguistic bond that bound Europe together. 25
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But as centuries rolled round the, spirit of nationalism awoke and grew, rivalries among peoples waxed into endless warfare, national languages took over from Latin and the gulf grew wider; finally, the Reformation came and made an end of religious unity. Consequent on these developments the ecumenical greatness of the Universities declined, and they became, in the main, national institutions, with regard to their membership. They could remain genuine Universities by reason of the second principle which, together with their former international character, conferred on them the notes of universality, namely, the fact that, in spite of having become national, they remained faithful to their mission to promote, develop and hand down knowledge in all the branches of higher learning known at the time. Speaking of Athens as a seat of learning, Cardinal Newman has given us in a lyrical passage, clear and succinct, an idea of what a University is: ‘If we would know’ says he, ‘what a University is, considered in its elementary idea, we must betake ourselves to the first and most celebrated home of European literature, and source of European civilization, to the bright and beautiful Athens – Athens, whose schools drew to her bosom, and then sent back again to the business of life, the youth of the Western World for a long thousand years. Seated on the verge of the Continent, the city seemed hardly suited for the duties of a central metropolis of knowledge; yet, what it lost in convenience of approach, it gained in its neighbourhood to the traditions of the mysterious East, and in the loveliness of the region in which it lay. Hither, then, as to a sort of ideal land, where all archetypes of the great and the fair were found in substantial being, and all departments of truth explored, and all diversities of 26
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intellectual power exhibited, where taste and philosophy were majestically enthroned as in a royal court, where there, was no sovereignty but that of mind and no nobility but that of genius, where professors were rulers, and princes did homage; hither flocked continually from the very corners of the orbis terrarium, the many-tongued generation, just rising, or just risen into manhood, to gain wisdom.’6 The salient points of this passage need stressing and clenching. Where all departments of truth are explored; where all diversities of intellectual power are exhibited; where there is no sovereignty but that of mind, no nobility but that of genius; where professors are rulers and rulers do homage; where the rising manhood flock, for wisdom, from all corners of the orbis terrarium: – such is the University. It is not my intention here to go into the nature of the University as it exists in our day, nor into the merits and demerits of the various systems of university teaching and organisation existing in various countries, nor into the causes of the current convulsions and upheavals that are shaking the world’s Universities today to their deep-most depths and calling into question the centuries old, the consecrated, almost sacred traditions and foundations on which the University has stood, up to this. Of these, there shall be question later on – if time allows. For the moment I must turn my attention to a problem which, to my mind, is of the highest and the most primordial importance, namely, the Nature, the End and the Purpose of University studies.
6. John Henry Cardinal Newman: University Sketches, p. 17. Browne and Nolan Ltd., Dublin.
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Genuine Intellectuals: Academic and Social Responsibilities of Universities in Africa
Chapter Three Nature of Studies
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U
niversity studies are called higher studies. But in what sense are they such? Is it in the sense that more is piled up, indiscriminately, on what was learnt before, like so many stones heaped up into an enormous mound? But a pile of stones, however high, does not constitute an edifice. It has neither form nor order. Higher studies are higher in the sense in which a wellarchitectured house is superior to a massive heap of stones. They must have order, a well defined structure, a system. In fact, they should be compared to something higher still; for University studies well done should be imbued with a principle of life and growth; a good education should be animated by that spirit of enquiry, that thirst for learning, which urges’ the scholar to keep on searching for more and adding of his intellectual stature, as long as he lives. University studies are higher studies, therefore, in two senses: firstly, that they are greater in quantity and quality, and, secondly, that they are more perfect in their intrinsic organisation. That University studies should be superior in quantity and quality needs no delaying upon; it goes without the saying. But what is it that endows them with their second characteristic? As I see it, for University studies to have organisation, system, form, they must possess two indispensable qualities; first, they must be scientific; secondly, they must be philosophical. Let us deal with the first of these: University studies, to deserve that name, must constitute a science. 29
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What is science? Today, the meaning of the term science has been much restricted. Now, more often than not, it signifies an organised body of facts, known by means of experiment, regarding some aspect of the physical world. When men talk of science, today, they have uppermost in their minds Physics, Chemistry, Biology, as opposed to the fine arts, Sculpture, Architecture, Painting, Music, Literature. However, the word science has a meaning that is older, wider and more philosophical. The word science, as you may know already, comes from the Latin words scire, sciens, scientia – to know, knowing, knowledge. Science is knowledge, but a special type of knowledge. To give you an idea of what science is in this more ancient, wider and philosophical sense, I will make a distinction between two types of knowledge – empirical knowledge and scientific knowledge. In ancient times, there were certain physicians, medical practitioners, called the Empirici, because they drew their rules of practice from experience only. They were given the name Empirici, to distinguish
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https://www.academia.edu/57302344/Catholic_Church_in_selected_African_countries
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Catholic Church in selected African countries
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"Rafał Pokrywiński",
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2021-10-12T00:00:00
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Catholic Church in selected African countries
|
https://www.academia.edu/57302344/Catholic_Church_in_selected_African_countries
|
As we continue to celebrate the 50-year Anniversary of the Second Vatican Council, we recall the historical foundations of African Small Christian Communities (SCCs) in the People of God Model of Church and in the communion ecclesiology of Vatican II. A study of five documents of Vatican II reveals that Small Christian Communities are one of the great fruits of the council and an awakening of the church as the People/Nation of God. The founding fathers of AMECEA had a vision of implementing Vatican II’s ecclesiology of communion in Eastern Africa that focused on the communion (koinonia) and service (diakonia) aspects. Both African Synods built on the foundations of Vatican II and highlighted the pastoral and missionary role of SCCs. This article integrates the positions of three speakers at the Theological Symposium 2013. Pastoral, parish-based SCCs are part of the “new face” of the parish and a significant part of a new way of being parish from below. The parish is a communion or network of SCCs within the “communion of communities” ecclesiology. Today there are over 160,000 Small Christian Communities in the nine AMECEA countries in Eastern Africa. Kenya alone has over 45,000 SCCs. We are optimistic that the experience of SCCs as a New Model of Church from the grassroots as witnessed by SCC members in Africa will bring significant changes in new pastoral structures corresponding to our contemporary communion ecclesiology and the ecclesial reality on the local level.
A Vision for research from the African Synods Benedict XVI provides a useful vision statement regard the need for research in Catholic institutions of higher learning Given the great ferment of peoples, cultures and religions which marks our age, Catholic universities and academic institutions play an essential role in the patient, rigorous and humble search for the light which comes from Truth… " Dear brothers and sisters in Catholic universities and academic institutions, it falls to you, " on the one hand, to shape the minds and hearts of the younger generation in the light of the Gospel and, on the other, to help African societies better to understand the challenges confronting them today by providing Africa, through your research and analyses, with the light she needs. (AM 136) Both African synods have indicated important areas for research in African Catholic Institutes of Higher learning. These include African Theology, Inculturation, Liturgical Inculturation, publishing books on Catholic Truth, undertaking assignments given by Bishops, and the Study of cultures (EA 103; AM 131). In addition the areas of marriage, the veneration of ancestors, and the spirit world are of particular importance but such research should be carried out in association with the bishops (EA 104). This is because " The cultural aspects of problems in Africa need studying from the theological, sacramental, liturgical and canonical points of view ". (EA 104) Benedict XVI added two other important areas: Youth evangelisation and ministry (AM 135) as well as Challenges in African societies today (AM 135). It is clear that this last area goes beyond the focus on culture presented earlier and raises a whole host of research areas within philosophy, history, scripture, systematic theology and social sciences which could motivate our research in the future. It merits particular attention What about Seminaries? Major Seminaries provide appropriate religious formation and instruction in duties proper to the priesthood for young men who intend to become priests (CIC 235 §1). Seminaries fall under the dicastery of the Clergy (MI 2013). Catholic Institutes of Higher learning fall under the dicastery of Catholic Education. However in many of our countries, seminaries also provide the major concentrations of highly qualified Catholic theologians, philosophers, as well as academics in other fields in the humanities. Seminaries are often consulted by bishops in a wide range of theological and pastoral questions. Seminary staff also provide a significant number of future local bishops. For these reasons, seminary staff should also be considered as an important locus for the production of Catholic knowledge on local issues. In an increasingly globalized world such
The very first Small Christian Communities (SCCs)/Basic Christian Communities (BCCs) in Africa started in DRC in 1961.The very beginning of SCCs in Eastern Africa can be traced back to the parishes of the Luo-speaking Deanery (especially Nyarombo, Ingri and Masonga Parishes) in North Mara in Musoma Diocese in northwestern Tanzania in 1966. The AMECEA Study Conference on “Planning for the Church in Eastern Africa in the 1980s” in Nairobi, Kenya in December, 1973 stated: “We have to insist on building church life and work on Basic Christian Communities in both rural and urban areas. Church life must be based on the communities in which everyday life and work take place: those basic and manageable social groups whose members can experience real inter-personal relationships and feel a sense of communal belonging, both in living and working.” This pastoral policy was in the context of the statement: “We are convinced that in these countries of Eastern Africa it is time for the Church to become truly local, that is, self-ministering, self-propagating and self-supporting.” This is rooted in the theology that SCCs are not optional, but are the basic unit/basic cell/basic building block/basic foundation/most local expression of the Catholic Church. The AMECEA Study Conference on “Building Small Christian Communities” took place in Nairobi, Kenya in 1976. The key statement was: "Systematic formation of Small Christian Communities should be the key pastoral priority in the years to come in Eastern Africa.” This is the single most important statement made about SCCs. The meeting went on to affirm the essential ecclesial character and characteristics of Small Christian Communities by stating: “The [Small] Christian Communities we are trying to build are simply the most local incarnations of the One, Holy Catholic and Apostolic Church.” A major step was the First African Synod in Rome in April, 1994 on the theme "The Church in Africa and Her Evangelizing Mission to the Year 2000” with five main topics: "Proclamation of the Good News of Salvation", "Inculturation," "Dialogue", "Justice and Peace" and the "Means of Social Communications." Of the 211 interventions during the first two weeks of the First African Synod, there were 29 interventions on SCCs (the fourth highest number after the topics of justice, inculturation and laity). The last 10 years has seen the increasing involvement of SCCs in promoting forgiveness, healing, reconciliation, justice and peace in Africa. There is considerable documentation on how some of the 20,000 base communities (another name for SCCs) were involved in the reconciliation and healing ministry in Rwanda after the 1994 genocide. Research in Kenya, Rwanda and Sudan indicates that women are better in peacemaking than men. Men tend to emphasize power and control while women emphasize personal relationships. The Jesuit Centre for Theological Reflection (JCTR) in Lusaka, Zambia produced guided reflection pamphlets on justice and peace topics for SCCs to generate faith-based action. The various reflection methods in the Lumko Program especially related to social justice are used throughout Africa. Today there are over 180,000 Small Christian Communities (SCCs) in the Catholic Church in the nine AMECEA countries. Tanzania has over 60,000 SCCs and Kenya has over 45,000 SCCs. Since 1973 they have been a key pastoral priority in Eastern Africa as a “New Way of Being (Becoming) Church” and a “New Pastoral Model of Church.” The rich experience of the church in Eastern Africa especially pastoral, parish-based SCCs is contributing to the other parts of Africa and to the World Church. SCCs is a pastoral model of church integrally connected to the structures, ministries and activities of the parish. This helps local Catholics feel that “they are the church” and more responsible (“ownership”) for church life and decision making. SCCs are becoming more involved in justice and peace issues. What is the future? Many African SCCs have emerged from reading the contemporary signs of the times in Africa and responding to today’s reality. Cardinal Polycarp Pengo of Dar es Salaam, Tanzania, and the former President of SECAM, calls SCCs “a special or privileged instrument of evangelization.” Tanzanian theologian Laurenti Magesa emphasizes: “For the future of Christian mission, specifically in Africa, we can say without hesitation that the development of small faith communities is an indispensable requirement.” They can play a major role in the New Evangelization. Already as a new way of being church and a new model of church (closely related to the Church as Family and the Communion of Communities Models of Church) African SCCs are influencing the World Church. SCCs in Africa will continue to develop in the spirit of the Spanish proverb popular with the Base or Basic Christian Communities in Latin America: "We create the path by walking."
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https://www.vatican.va/content/dam/wss/news_services/press/sinodo/documents/bollettino_23_ii_speciale-africa-2009/02_inglese/b04_02.html
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Synodus Episcoporum Bulletin
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04 - 05.10.2009
SUMMARY
- SOLEMN OPENING OF THE II SPECIAL ASSEMBLY FOR AFRICA OF THE SYNOD OF BISHOPS
- FIRST GENERAL CONGREGATION (MONDAY, 5 OCTOBER 2009, MORNING)
- NOTICES
SOLEMN OPENING OF THE II SPECIAL ASSEMBLY FOR AFRICA OF THE SYNOD OF BISHOPS
Yesterday, October 4th 2009, the day we remember St. Francis of Assisi, at the end of the Eucharistic Concelebration with the Synod Fathers on the occasion of the opening of the II Special Assembly for Africa of the Synod of Bishops, in the Basilica of Saint Peter, cadenced by African songs, where several African languages were used to pray, the Holy Father Benedict XVI went to the window of his office in the Vatican Apostolic Palace to recite the Angelus with the faithful and the pilgrims in Saint PeterÂs Square. In introducing the Marian prayer, the Pope said: ÂMy venerable predecessor John Paul II called for the first ÂAfrican Synod in 1994, in view of the year 2000 and the Christian third millennium. He, with his missionary zeal, made many pilgrimages to the African continent, he drew the content that emerged from that meeting in the Apostolic Exhortation Ecclesia in Africa, launching evangelization in the continent once again. After fifteen years, this new Assembly continues in the firstÂs path, to verify what has been achieved, study some of the aspects and examine the most recent challenges. The theme chosen was: ÂThe Church in Africa at the Service of Reconciliation, Justice and Peace - accompanied by ChristÂs words to his disciples: ÂYou are the salt of the earth... You are the Light of the world (Mt 5:13-14). The Synod always constitutes an intense ecclesial experience, an experience of collegial pastoral responsibility towards a specific aspect of the ChurchÂs life, or, as in this case, of a part of the Christian People determined by geographical area. The Pope and his close collaborators meet with the designated Members of the Assembly, with the Experts and Auditores, to delve into the chosen theme. It is important to underline that this is not a study meeting, nor a programming assembly. Reports and interventions are heard in the Hall, there are discussions in the language groups, but we all know too well that we are not the protagonists: it is the Lord, it is His Holy Spirit, that guides the Church. The most important thing, for all, is to listen: listen to each other and, all together listen to what the Lord wants to tell us. For this, the Synod takes place in an atmosphere of faith and prayer, in religious obedience to the Word of God. PeterÂs Successor is entrusted with the duty to call and lead the Synod Assemblies, gather everything that has come from the works and then offer the appropriate pastoral indications. Dear friends, Africa is a Continent that has extraordinary human riches. Today, its population is approximately one billion inhabitants and the birth rate on the whole is the highest in the world. Africa is a land fertile in human life, but unfortunately this life is marked by much poverty and suffers from severe injustices. The Church is committed to overcoming this, with the force of the Gospel and the concrete solidarity of many institutions and charitable initiatives. We pray the Virgin Mary that she may bless the II Synod Assembly for Africa and achieve peace and development for this great and beloved ContinentÂ.Then after the Marian prayer, the Pope added in various languages: (in Italian) At the end of the Angelus this special Sunday, when I opened the II Special Assembly for Africa of the Synod of Bishops, I cannot forget the conflicts that are presently threatening the peace and security of the peoples of the African continent. In these days I have followed with apprehension the serious episodes of violence that have shaken the population of Guinea. I offer my condolences to the families of the victims, I invite the parties to dialogue and reconciliation, and I am certain that they will spare no effort in reaching a fair and just solution. Next Saturday afternoon, October 10th, along with the Synodal Fathers, I will lead a special rosary in the Paul VI Hall Âwith Africa and for AfricaÂ, with the participation of RomeÂs university students. African university students in a number of countries will unite with them in prayer via satellite. Dear university students, I await you in great numbers to entrust to Mary Sedes Sapientiae the journey of the Church and society in the African continent. (In French) Today I open the II Special Assembly for Africa of the Synod of Bishops. I ask you to support the reflections and works of the Synod Fathers through your prayer. I also invite you to pray for the beloved African continent, which I visited last March. May God bless it and bring it peace, reconciliation and justice, and may He give the Church in Africa the strength and courage to be Âsalt of the earth and Âlight of the worldÂ, to witness true life in Jesus Christ, I entrust this Synod to the motherly intercession of the Virgin Mary, protector of Africa! May God bless you! (In English) I invite all of you to join me in praying for the II Special Assembly for Africa of the Synod of Bishops, which opened this morning in St PeterÂs Basilica. May this great ecclesial event strengthen the Church in Africa in her witness to the Gospel of Jesus Christ and in her efforts to promote reconciliation, justice and peace among its peoples. May the Synod also help turn the eyes of the world to that great continent and inspire renewed solidarity with our African brothers and sisters. As we entrust these prayers to the intercession of Our Lady, I invoke upon you and your families GodÂs blessings of joy and peace. (In German) With the Holy Mass in St PeterÂs this morning we open the II Special Assembly for Africa of the Synod of Bishops. The theme states: ÂThe Church in Africa at the Service of Reconciliation, Justice and Peace. You are the salt of the earth... You are the light of the world. To truly be the salt of the earth and light of the world, we need GodÂs mercy. We pray therefore to the Lord that he may render our brothers in faith in Africa, and ourselves, ambassadors of reconciliation, peace and justice. I wish you all a holy Sunday.
At the center of the II Special Assembly for Africa of the Synod of Bishops will be the themes of reconciliation, justice and peace that were dealt with - 15 years ago - in the first Special Assembly dedicated to Africa which is still lacerated by genocide,, civil wars, AIDS, famine and numerous other sores. ÂWhen we speak of the treasures of Africa - underlined Pope Benedict XVI in his homily yesterday - our thoughts immediately turn to the resources its land is rich in and that, unfortunately, have become and often continue to be a reason for exploitation, conflict and corruption. ÂInstead - he emphasized - the Word of God makes us look at another inheritance: the spiritual and cultural one of which humanity has even greater need than it does of raw materials. The Pope underlined that ÂAfrica represents an enormous spiritual Âlung for a humanity that appears to be in a crisis of faith and hope. But this Âlung can take ill as well. And, at the moment, at least two dangerous pathologies are attacking it: first of all, an illness that is already widespread in the West, that is, practical materialism, combined with relativist and nihilist thinking. Without entering into the merit of the origins of such sicknesses of the spirit, there is absolutely no doubt that the so-called ÂFirst World has exported up to now and continues to export its spiritual toxic waste that contaminates the peoples of other continents, in particular those of Africa. In this sense, colonialism which is over at a political level, has never really entirely come to an end. But from this same point of view we also have to point out a second Âvirus that could hit Africa, that is, religious fundamentalism, mixed together with political and economic interests. Groups who follow various religious creeds are spreading throughout the continent of Africa: they do so in GodÂs name, but following a logic that is opposed to divine logic, that is, teaching and practicing not love and respect for freedom, but intolerance and violence. The Church in Africa can make a Âgreat contribution to all of societyÂ, the Pope underlined. ÂReconciliation, a gift of God that men must implore and embrace, is the stable foundation upon which one builds peace, the necessary condition for the true progress of men and society, according to the project of justice wanted by God. In recent years the Catholic Church in Africa has known great dynamism, recalled Benedict XVI, turning to the lay faithful as well, Âcalled to spread the perfume of the holiness in the family, in workplaces, in schools and in every other social and political field. To protect children with a maternal hand, Âeven before they are born was one of the exhortations Benedict XVI made yesterday to Africa:  The reality of childhood that constitutes a large and, unfortunately, suffering part of the African population. Children for whom the Church  in Africa, and in every other part of the planet, demonstrates her maternal concern Âeven before they are bornÂ. Taking up Âbriefly a suggestion that precedes any moral reflection or instruction, and that is still connected to the primacy of the sense of the sacred and of God, the Pope wanted to underline: ÂMatrimony, as it is presented to us in the Bible, does not exist outside of the relationship with God. Married life between a man and a woman, and therefore of the family that springs from that, is inscribed into the communion with God and, in the light of the New Testament, becomes the symbol of Trinitarian love and the sacrament of the union of Christ with the Church. To the extent to which it looks after and develops its faith, Africa could discover immense resources to give in favor of the family that is built on matrimony.Â
[00015-02.08] [RE000] [Original text: Italian]
FIRST GENERAL CONGREGATION (MONDAY, 5 OCTOBER 2009, MORNING) This morning, Monday 5 October 2009, at 09:00 a.m., in the presence of the Holy Father, in the Synod Hall in Vatican City, with the chant of the Hour of Terce, the work of the II Special Assembly for Africa of the Synod of Bishops began, with the hymn Veni, Creator Spiritus.
The Holy Father Benedict XVI gave the following reflection.
Speaking of the action of the Holy Spirit, the Pope explained that it is only with that force that the Church can continue its work, and with his invocation, he prays that Pentecost be not only an event from the past but that it be recreated here and now. The Church, he explained, is not an organization, but the fruit of the Spirit towards the City of God that gathers together all cultures. And it is the tongue of fire itself that provides the right word, to achieve a real unity in plurality, collaborating in the creative act of God. There are three words to reflect on: ÂConfessioÂ, ÂCaritas ÂProssumusÂ. ÂConfessio, said the Pope, is renewal and transformation because through GodÂs light we can see reality, know ourselves and then understand the reality of the world, and so bear witness and evangelize. Speaking of ÂCaritasÂ,the Holy Father recalled that Christianity is not just a collection of ideas, nor is it a philosophy: you become Christians out of love. Quoting the Biblical story of the Good Samaritan, the Pope reminded us that charity is universal and concrete. Universality starts from love of our neighbor, ÂProssumusÂ. The love that comes from the Holy Spirit, the Pope explained, calls on us to be actively responsible for our neighbor, which then becomes universal, to be the servants at this hour of the world.
[00016-02.04] [00000] [Original text: Italian]
The integral text of the PopeÂs reflection will be published as soon as possible.
The Acting President for this session was His Em. Card. Francis ARINZE, Prefect Emeritus of the Congregation for the Divine Cult and Discipline of Sacraments (Vatican City).
The synodal assembly, opened yesterday by Benedict XVI who presided over the solemn Concelebration of the Eucharist in Saint PeterÂs Basilica, will gather together a representation of Prelates from around the world, on the theme The Church in Africa at the Service of Reconciliation, Justice and Peace. ÂYou are the salt of the earth ... You are the light of the world (Mt 5:13,14)
After the Hour of Terce, the following intervened during this First General Congregation: the President-Delegate, - H. Em. Card. Francis ARINZE, Prefect Emeritus of the Congregation for Divine Worship and Discipline of the Sacraments (VATICAN CITY), for the Greeting by the President-Delegate; His Exc. Most Rev. Msg. Nikola ETEROVIĆ, General Secretary of the Synod of Bishops (VATICAN CITY), for the Report by the General Secretary.
After the pause, H. Em. Card. Peter Kodwo Appiah TURKSON, Archbishop of Cape Coast (GHANA) intervened, for the Report before the Discussion by the General Reporter.
After the reading of the Relatio ante disceptationem there was a brief moment of free interventions.
The integral texts of the interventions given in the Hall are published below:
- GREETING BY THE PRESIDENT-DELEGATE H. EM. CARD. FRANCIS ARINZE, PREFECT EMERITUS OF THE CONGREGATION FOR DIVINE WORSHIP AND DISCIPLINE OF THE SACRAMENTS (VATICAN CITY)
- REPORT BY THE GENERAL SECRETARY OF THE SYNOD OF BISHOPS, HIS EXC. MOST REV. MONS. NIKOLA ETEROVIĆ (VATICAN CITY)
- REPORT BEFORE THE DISCUSSION BY THE GENERAL REPORTER, H. EM. CARD. PETER KODWO APPIAH TURKSON, ARCHBISHOP OF CAPE COAST (GHANA) The First General Congregation of the II Special Assembly for Africa of the Synod of Bishops concluded at 12.25 with the Prayer of the Angelus Domini led by the Holy Father.
There were 226 Synodal Fathers present.
The Second General Congregation will take place this afternoon 5 October 2008 at 4.30 p.m. for the Reports on the five Continents.
GREETING BY THE PRESIDENT-DELEGATE, H. EM. CARD. FRANCIS ARINZE, PREFECT EMERITUS OF THE CONGREGATION FOR DIVINE WORSHIP AND DISCIPLINE OF THE SACRAMENTS (VATICAN CITY)Most Holy Father,
The Bishops of Africa and Madagascar, and of the adjacent islands thank you for convoking this Second Special Assembly for Africa of the Synod of Bishops.
The Church in Africa wants to be ever more faithful to that aspect of her mission which is to be at the service of reconciliation, justice and peace.
Our continent has known avoidable suffering, injustice, oppression, repression, exploitation, tension, and war which drives people away from their homes and precipitates hunger and disease. But Africa has also known brotherly love, solidarity with the suffering, truth and reconciliation committees, regional help between countries and some steps towards integral development as Your Holiness spelt out in Caritas in Ventate.
Our beloved Lord and Saviour, Jesus Christ,is our peace (cf Eph 2:14). He taught us that what we do to the least of his brothers and sisters, we do to him (cf Mt 25:40). He forgave those who were crucifying him and prayed for them (cf Lk 23:34). He sent his Church to be the light of the word and to function like salt and leaven in society (cf Mt 5:13, 14; Mk 9:50; Lk 13:21). He has sent us his Holy Spirit.
Thank you, Holy Father, for having convoked representatives of the Bishops of Africa to reflect during these three weeks, together with the Heads of your Dicasteries in the Roman Curia and representatives of the Episcopate from the entire Catholic world, with the help of a highly qualified body of theological and other experts, and representatives of priests, consecrated people and lay faithful.
Bless us, Most Holy Father, as we get down to work. Under the guidance of the Holy Spirit, may the work of this Synod help towards the promotion of reconciliation, justice and peace in Africa and Madagascar and also clarify better and intensify the role of the Church.
[00009-02.04] [RE000] [Original text: English]
REPORT BY THE GENERAL SECRETARY BY THE SYNOD OF BISHOPS, HIS EXC. MOST REV. MONS. NIKOLA ETEROVIĆ (VATICAN CITY)Holy Father,
Your Eminences and Excellencies,
Dear Brothers and Sisters,
ÂIn the power of the Holy Spirit, I appeal to everyone: ÂBe reconciled to God! (2 Cor 5:20). No ethnic or cultural difference, no difference of race, sex or religion must become a cause for dispute among you. You are all children of the one God, our Father, who is in heaven. With this conviction, it will then be possible to build a more just and peaceful Africa, an Africa worthy of the legitimate expectations of all its childrenÂ[1].
With these words, Your Holiness displayed your apostolic concern and exercised your solicitude for the entire Church. In a particular way, inspired by the Holy Spirit who guides believers in their reading of Sacred Scripture, you used these words to express your love for the Church on pilgrimage in 53 countries in Africa and also for the entire African continent, a continent of great dynamism yet faced with many challenges. You pronounced these words in Yaounde, the capital of Cameroon, during your first Apostolic Visit to Africa from 17 to 23 March 2009. On this occasion you initiated, in ideal fashion, the work of the Second Special Assembly for Africa of the Synod of Bishops. At the end of the Eucharistic celebration in Amadou Ahidjo Stadium, on the Solemnity of St. Joseph, Spouse of the Blessed Virgin Mary, you presented the Instrumentum laboris to the presidents of the 36 episcopal conferences in Africa, the heads of the two synods of bishops of the Eastern Catholic Churches sui iuris and the Assembly of Catholic Hierarchy of the Catholic Church in Egypt. This document is the basis for the work of our synodal assembly. At that moment, the stadium of Yaounde became the very heart of the continent, because closely joined to you as Bishop of Rome and Universal Pastor of the Church were the bishops of the particular Churches, who represented Âin some way the Church present among the peoples of Africa [2]. At the same time, Your Holiness invited all the faithful to support their Pastors in prayer in the preparation and unfolding of the great ecclesial event of the Second Special Assembly for Africa of the Synod of Bishops. Your Holiness then entrusted the celebration of the synodal assembly to the protection of the Blessed Virgin Mary, Our Lady of Africa, invoking her intercession so that Âthe Queen of Peace might sustain the efforts of all who work for reconciliation, justice and peace! [3]. Holy Father, during the meeting with the Special Council for Africa in the Apostolic Nunciature of Yaounde, you were the first to recite the Marian prayer which you yourself composed to sustain the preparation of the synodal assembly and to implore the abundant grace of the Holy Spirit in obtaining a renewed dynamism for the Church in Africa, which always seeks better to serve all people of good will on the continent. At the beginning of our synodal work, we too recite this prayer so that the discussion during the synodal assembly might contribute to increasing hope in the peoples of Africa and the entire continent, and that it might contribute to imbue each local Church in Africa Âwith new evangelical and missionary zeal in service to reconciliation, justice and peace, according to the programme given us by the Lord himself: ÂYou are the salt of the earth  you are the light of the world (Mt 5:13-14). May the joy of the Church in Africa at the celebration of this Synod be shared by the universal Church! [4].
Your Holiness, your wish is now being realized as seen in the representatives of the episcopates from the various continents who have willingly accepted your call to participate in this synodal assembly to show their nearness to the Catholic Church in Africa, a part of the Universal Church full of promise. Greetings, then, to the representatives of the episcopal conferences of the other four continents and to the bishops from 17 countries. Together with their brother-bishops from Africa, they are prepared to pray, dialogue and reflect on the present and future of the Catholic Church on the African continent. In this way, they become a part of the synod process of giving and receiving, of participating in AfricaÂs joys, sufferings, hopes and concerns and of sharing spiritual gifts for the edification of not only the particular Churches in Africa but the entire Holy Church of God spread throughout the whole world.
I extend heartfelt greetings to all 244 members of the Second Special Assembly for Africa of the Synod of Bishops, of whom 78 participate by reason of their office, 129 as elected members and 36 as papal appointments. Among these are 33 cardinals, 79 archbishops and 156 bishops. As for the office they hold, 37 are presidents of episcopal conference, 189 Ordinaries, 4 coadjutors, 2 auxiliaries and 8 (arch)bishops-emeritus.
I cordially welcome the fraternal delegates who represent 6 Churches and ecclesial communities, and express my gratitude for their having accepted the invitation to participate in this ecclesial event.
I also greet 29 experts and 49 auditors who are prepared to contribute their important testimony to the synodal proceedings by enriching the discussion.
I also wish to acknowledge the valuable collaboration of the assistants, translators and technical personnel, as well as the staff of the General Secretariat of the Synod of Bishops. Without their skilled and generous contribution, this synodal assembly would not be possible.
The present report is composed of six parts:
I. The Significance of the Apostolic Visit to Africa
II. Some Statistical Data
III. The Convocation of the Second Special Assembly for Africa
IV. The Preparation of the Second Special Assembly for Africa
V. Methodological Observations
VI. Conclusion
I. The Significance of the Apostolic Visit to Africa
In a special manner, I wish to greet the 197 synod fathers from the countries of Africa. In their name, I thank Your Holiness for your Apostolic Visit to Africa which was organized in light of the Second Special Assembly for Africa of the Synod of Bishops. With this Special Assembly in mind, Your Holiness chose the same theme for your first pastoral visit to the African continent: ÂYou are the salt of the earth...you are the light of the world (Mt 5: 13, 14).
Thank you, Holy Father, for the edifying teachings given during your apostolic visitation to Africa. Even though the visit was limited to two countries, Cameroon and Angola, all of Africa took an interest. Furthermore, your visit led to the strengthening of the bonds uniting, in faith, hope and charity, the Bishop of Rome and your brother-bishops in the episcopate, who are the heads of the particular Churches of Africa. At the same time, your visit strengthened the bond between them and the faithful entrusted to their pastoral care. This is particularly true among men and women of good will on the African continent. In fact, the Gospel, the Good News, is addressed to every inhabitant of Africa and the entire world. Making reference to the life of St. Josephine Bakhita, canonized on 1 October 2000 by the Servant of God, Pope John Paul II, Your Holiness proposed her splendid example in your wish that every man and women on the continent might be transformed by an encounter with the living God.
Today also, Âthe saving message of the Gospel needs to be proclaimed loud and clear, so that the light of Christ can shine into the darkness of peopleÂs lives [5]. The light of the Gospel scatters the darkness of sin, even in Africa, where men and women, longing to hear a word of pardon and hope, are willing to be transformed by Almighty God, Father, Son and Holy Spirit. ÂIn the face of suffering or violence, poverty or hunger, corruption or abuse of power, a Christian can never remain silent [6]. These evils affect everyone in Africa, who Âcry out for reconciliation, justice and peace which the Church offers them, not new forms of economic or political oppression, but the glorious freedom of the children of God (cf. Rom 8:21) [7]. Every member of the Church is therefore called to become an apostle of the Gospel, to bring the Good News to every African. ÂAlmost ten years into the new millennium, this moment of grace is a summons to all the bishops, priests, religious and lay faithful of the continent to rededicate themselves to the mission of the Church to bring hope to the hearts of the people of Africa, and indeed to people throughout the world [8].
Holy Father, in light of the importance of your Message to the entire African continent and our synodal discussion on the Instrumentum laboris, the discourses from your Apostolic Visit are being made available in the following languages: French, English, Italian, Portugese and Spanish. Undoubtedly, these documents will be of great assistance to the synod fathers and will allow them to develop basic subjects related to the topic of the Second Special Assembly for Africa.
II. Some Statistical Data
Together we thank the Good and Merciful God for the many gifts bestowed on the Church in Africa which are placed at the service of all, especially the poorest of the poor and the most in need. In particular, we give thanks for its great dynamism witnessed in the following statistics.
In a world population of 6,617,097,000 inhabitants, the number of Catholics is 1,146,656,000, that is, 17.3%. However, the percentage in Africa is higher. In fact, out of 943,743,000 inhabitants, the number of Catholics is 164,925,00, namely 17.5%. This figure is very significant if one considers, for example, that, in 1978, at the beginning of the pontificate of Pope John Paul \pard softlineII, the number of African Catholics was about 55,000,000. In 1994, the year in which the First Special Assembly for Africa of the Synod of Bishops was held, the number was 102,878,000 faithful, that is, 14.6% of the population in Africa.
In that same period, we also have a significant increase in the number of vocations to the priesthood and the consecrated life. In fact, thanks be to God, a consistent increase is witnessed in all sectors, particularly among ChristÂs faithful: bishops, priests, deacons, men and women in the consecrated life and committed lay people, among whom catechists occupy an important place. This is proven in a comparison of statistical data from 1994 with that of 2007.
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EPISCOPAL TRANSITION IN BAMENDA: RETIRED ESUA HANDS CROSIER TO NKEA
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2020-02-24T10:50:00+00:00
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BY MILDRED NDUM WUNG KUM Cornelius Fontem Esua passed possession of Bamenda Archdiocese to his successor. The sacred moment to induct Andrew Fuanya Nkea as third metropolitan of Bamenda Archdiocese ignited jubilation, leaving imprint on the archdiocese’s history as the … EPISCOPAL TRANSITION IN BAMENDA: RETIRED ESUA HANDS CROSIER TO NKEA Read More »
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Cameroon Infotrend
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https://camerooninfotrend.com/2020/02/1454-2/
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BY MILDRED NDUM WUNG KUM
Cornelius Fontem Esua passed possession of Bamenda Archdiocese to his successor. The sacred moment to induct Andrew Fuanya Nkea as third metropolitan of Bamenda Archdiocese ignited jubilation, leaving imprint on the archdiocese’s history as the time of episcopal transition.
The high point was presentation of the bull of appointment, the handing of the Crosier and the cathedra. This was witnessed by hundreds including bishops, priests, religious, consecrated men and women, civil, political and religious leaders who all turned out at the St Joseph Centenary Piazza, 22nd February 2020.
It took place during a Holy Mass in the presence of His Grace Julio Murat, the Nuncio to Cameroon and Equatorial Guinea representing Pope Francis, while Cameroon’s president was represented by Paul Atanga Nji, Minister of Territorial Administration.
At the ceremony, Andrew took the crosier, a symbol of his pastoral ministry being Chief Shepherd. He was handed the cosier from Cornelius in the presence of the Nucio.
Andrew then sat on the cathedra, the chair made from furniture that symbolises his teaching role.
At the accomplishment of the rites, bishops and priest at the event come in fraternity kissing the ecclesiastical ring of the most Reverend Andrew Fuanya Nkea. This is followed by a mood of conviviality with the newly installed archbishop blessing each and every segment of the crowd witnessing the occasion.
Andrew aided by the Nuncio takes the crosier from Cornelius
His Lordship George Nkuo, bishop of Kumbo Diocese enjoined the new Archbishop to his call “The purpose of a bishop is to be a father to his people, a brother to his Priests and consecrated men and women and wife to his witness of Jesus to the world. That is the duty entrusted to Andrew as he assumes duty as Archbishop of Bamenda”
The incoming Archbishop in a statement to the press pledged commitment to the needs of his flock “I am going to do everything within my powers so that the hatred, the killing, the violence should stop”
As he signed out from the office of Archbishop, emeritus archbishop Cornelius Fontem Esua thanked the people for their collaboration. He also called on the flock to support his successor whom he described as young, dynamic and wise.
Andrew Fuanya Nkea takes over from Cornelius Fontem Esua as the third chief shepherd of Bamenda after his predecessors Cornelius Fontem Esua and late Paul Verdzekov.
The Diocese is currently being plagued by a socio political crisis diffused into the Church from the country’s unjust social and political trend.
All eyes are raised to His Grace Andrew Fuanya Nkea as he comes into the embattled Archdiocese.
The Archdiocese of Bamenda is conterminous with five divisions of the Northwest region; Boyo, Mezam, Momo, Menchum and Ngoketunjia. It has an area of, 11000000 square meters, a population of 1.5000000 persons with about 600,000 Catholics.
There are about 156 diocesans and religious priests, currently saving across the parishes of the archdiocese.
It has the pastoral, presbyterial, laity, health and education councils.
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Mildred Ndum Wung on LinkedIn: HUNDREDS BEHOLD PAUL V. AT MASS LAUNCHING BEATIFICATION CAUSE Paul Mbiybe…
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2020-02-01T04:53:55.212000+00:00
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HUNDREDS BEHOLD PAUL V. AT MASS LAUNCHING BEATIFICATION CAUSE
Paul Mbiybe Verdzekov has in a Holy Mass been officially pronounced candidate for sainthood. He…
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https://static.licdn.com/aero-v1/sc/h/al2o9zrvru7aqj8e1x2rzsrca
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Menchum, one of seven divisions of the Northwest region Cameroon, has in no little way been spared by the prevailing Cameroon Anglophone crisis. With the crisis raging on for four years now, a number of establishments in the division have shut down. The educationional sector keeps the area a little boosting but at the same time attracts empathy for reasons of teaching apathy. It is the third week of the second term, 2019/2020 academic year, yet GHS Wum with an enrollment of about 400 students has a teaching staff of less than 20. The statistics of school attendance in GBHS Wum taken on a day show students:-Boys:08 Girls:19 Total:27. Teachers:-Male:00 Female:-00 Admistrators:-02. Hit link for full story https://lnkd.in/efmkmAD
MENCHUM EMMISSARIES READY FOR PEACE CARAVAN Mr Akwa Patrick and team members are zealously looking forward to a peace mission in Menchum Division come November 19th 2019. This is in consonance with the move to promote peace and love and to explain recommendations of the major national dialogue to people in various divisions of the Northwest and Southwest regions. https://lnkd.in/eZBv92B
TUMI BECKONS DISPATCHED PEACE CARAVAN TO PREACH LOVE AMIDST TOUGH OBSTRUCTION In the midst of blames and and crises, the government of Cameroon is determined to rebuild confidence. Even as results of the major national dialogue are pending, government is striving to restore an iota of peace at least by word of mouth. With regards to this, some commissioned groups would from Tuesday 19th November travel to divisions and subdivisions of the Northwest region to present to people of the grassroots, recommendations of the major national dialogue already tabled to Paul Biya. https://lnkd.in/eKxFFMn
A culture that exhibits one spiritedness is showcased at the final profession of a Rev Sister. Linyuiy's family identify with her at an occasion that rarely shows forth cultures of this kind. #Culture #MBOSCUDA#unescoworldheritage Click link below for details. Like, share and comment https://lnkd.in/ezmuRRn
Sad but true, the image of the 21st century girl child is still faint in the world of education. Girls in both rural area and and urban communities either have no chance to school or are subjected to chores that block access to education. A sadly large number of girls in most communities in the third world do not attain their desired dreams in life. They are deterred by the pressure to get married and the thought that females do not require much "book" among others. The misthought has rendered many girls both under utilised and under proficient setting females in a disadvantage position when offset with the male. Click below for details. Like, share and comment #ndumwunginfospippets#Plan International Cameroon https://lnkd.in/ef2haH6
Hi everyone, I'm a journalist for the broadcast, print and new media. I'm building my career with Radio Evangelium Bamenda Bamenda, The Rambler Newspaper Cameroon and Cameroon Panorama. I also run the blog ndumwunginfosnippets. I am creative and passionate about writing. I excel in feature stories and news features. I'm not letting go anything that adds colour to my profile
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Bamenda Newsletter
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BAMENDA Here you will find all the information about Portsmouth Bamenda. http://www.bamendaandportsmouth.com In 1974 the dioceses of Bamenda and Portsmouth were formally twinned. Bamenda is the capital of North West Province in Cameroon, West Africa. In 1970 the Bamenda Diocese had been created and Paul Verdzekov appointed as the first bishop. Later the diocese of Kumbo was split from Bamenda and Cornelius Esua appointed its bishop. In January 2006 Archbishop Paul retired to be replaced by Archbishop Cornelius who was assisted by Bishop Michael Bibi. In 2020 Archbishop Cornelius retired and was replaced by Archbishop Fuanya. Back in 1974 the first missionaries from Portsmouth went out to Bamenda to spread the Gospel. Today that situation is now reversed, we currently have six priests from Bamenda Diocese ministering in our Diocese of Portsmouth. Over the past 40 years more than £1,000,000 raised by Portsmouth Diocese has been spent on supporting projects in Bamenda in collaboration with the local communities in the areas of Faith, Health, Education and Social Welfare. Our brothers and sisters in Bamenda Archdiocese are continuing to suffer in the current socio-political crisis. Human rights atrocities are occurring on a daily basis and hundreds of thousands of people have been displaced from their homes. Our friends are asking for our prayers, increased international awareness and political pressure to call for a peaceful resolution to the troubles and financial help for the work of the Ad Hoc Committee which has been set up to respond to the humanitarian need.
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Saint John the Baptist
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https://www.catholic-andover.org.uk/bamenda/
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BAMENDA
Here you will find all the information about Portsmouth Bamenda.
http://www.bamendaandportsmouth.com
In 1974 the dioceses of Bamenda and Portsmouth were formally twinned. Bamenda is the capital of North West Province in Cameroon, West Africa. In 1970 the Bamenda Diocese had been created and Paul Verdzekov appointed as the first bishop. Later the diocese of Kumbo was split from Bamenda and Cornelius Esua appointed its bishop. In January 2006 Archbishop Paul retired to be replaced by Archbishop Cornelius who was assisted by Bishop Michael Bibi. In 2020
Archbishop Cornelius retired and was replaced by Archbishop Fuanya. Back in 1974 the first missionaries from Portsmouth went out to Bamenda to spread the Gospel. Today that situation is now reversed, we currently have six priests from Bamenda Diocese ministering in our Diocese of Portsmouth.
Over the past 40 years more than £1,000,000 raised by Portsmouth Diocese has been spent on supporting projects in Bamenda in collaboration with the local communities in the areas of Faith, Health, Education and Social Welfare.
Our brothers and sisters in Bamenda Archdiocese are continuing to suffer in the current socio-political crisis.
Human rights atrocities are occurring on a daily basis and hundreds of thousands of people have been displaced from their homes. Our friends are asking for our prayers, increased international awareness and political pressure to call for a
peaceful resolution to the troubles and financial help for the work of the Ad Hoc Committee which has been set up to
respond to the humanitarian need.
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