Today's Feast of St. Francis de Sales, patron of journalists, marks the World Day of Social Communications, and the Holy Father's Message for the Day, entitled: "Silence and Word: Path of Evangelisation" was made public this morning. Ample excerpts from the English-language version of the text are given below.
On this "World Communications Day 2012, I would like to share with you some reflections concerning an aspect of the human process of communication which, despite its importance, is often overlooked and which, at the present time, it would seem especially necessary to recall. It concerns the relationship between silence and word: two aspects of communication which need to be kept in balance, to alternate and to be integrated with one another if authentic dialogue and deep closeness between people are to be achieved".
"Silence is an integral element of communication; in its absence, words rich in content cannot exist. In silence, we are better able to listen to and understand ourselves; ideas come to birth and acquire depth. ... By remaining silent we allow the other person to speak, to express him or herself; and we avoid being tied simply to our own words and ideas without them being adequately tested. In this way, space is created for mutual listening, and deeper human relationships become possible. ... When messages and information are plentiful, silence becomes essential if we are to distinguish what is important from what is insignificant or secondary. Deeper reflection helps us ... to make evaluations, to analyse messages; this makes it possible to share thoughtful and relevant opinions, giving rise to an authentic body of shared knowledge. For this to happen, it is necessary to develop an appropriate environment, a kind of 'eco-system' that maintains a just equilibrium between silence, words, images and sounds.
"The process of communication nowadays is largely fuelled by questions in search of answers. Search engines and social networks have become the starting point of communication for many people who are seeking advice, ideas, information and answers. ... Indeed, people today are frequently bombarded with answers to questions they have never asked and to needs of which they were unaware. If we are to recognise and focus upon the truly important questions, then silence is a precious commodity that enables us to exercise proper discernment in the face of the surcharge of stimuli and data that we receive".
"Ultimately, this constant flow of questions demonstrates the restlessness of human beings, ceaselessly searching for truths, of greater or lesser import, that can offer meaning and hope to their lives. Men and women cannot rest content with a superficial and unquestioning exchange of sceptical opinions and experiences of life - all of us are in search of truth".
"Attention should be paid to the various types of websites, applications and social networks which can help people today to find time for reflection and authentic questioning, as well as making space for silence and occasions for prayer, meditation or sharing of the word of God. In concise phrases, often no longer than a verse from the Bible, profound thoughts can be communicated, as long as those taking part in the conversation do not neglect to cultivate their own inner lives. It is hardly surprising that different religious traditions consider solitude and silence as privileged states which help people to rediscover themselves and that Truth which gives meaning to all things. The God of biblical revelation speaks also without words: 'As the Cross of Christ demonstrates, God also speaks by His silence".
"If God speaks to us even in silence, we in turn discover in silence the possibility of speaking with God and about God. ... In speaking of God's grandeur, our language will always prove inadequate and must make space for silent contemplation. Out of such contemplation springs forth, with all its inner power, the urgent sense of mission, the compelling obligation 'to communicate that which we have seen and heard' so that all may be in communion with God".
"In silent contemplation, then, the eternal Word, through Whom the world was created, becomes ever more powerfully present and we become aware of the plan of salvation that God is accomplishing throughout our history by word and deed. ... This plan of salvation culminates in the person of Jesus of Nazareth, the mediator and the fullness of all revelation. He has made known to us the true face of God the Father and by His Cross and Resurrection has brought us from the slavery of sin and death to the freedom of the children of God. The fundamental question of the meaning of human existence finds in the mystery of Christ an answer capable of bringing peace to the restless human heart. The Church's mission springs from this mystery; and it is this mystery which impels Christians to become heralds of hope and salvation, witnesses of that love which promotes human dignity and builds justice and peace.
"Word and silence: learning to communicate is learning to listen and contemplate as well as speak. This is especially important for those engaged in the task of evangelisation: both silence and word are essential elements, integral to the Church's work of communication for the sake of a renewed proclamation of Christ in today's world".
Tuesday, January 24, 2012
Friday, December 16, 2011
OPINION: A Tribute to Sister Graziella Paladin MC (1929- 2011)
In recent months, Kenya has lost a missionary sister, who made an immense contribution to education. She was Sr Graziella Paladin, of the Consolata Sisters.
She came to Kenya just prior to Independence and was still active until shortly before returning to Italy in 2010 for medical treatment. She sadly died in July 2011. I would like to pay tribute to her memory and her work in education.
Sister was a Founder, a Principal and a teacher at a number of girls boarding schools in Kenyan dioceses, where Consolata Missionaries worked.
I first met her in January 1993 on taking up an appointment with CISRET (Centre for In- Service of Religious Education Teachers ). At that time, it was based at Nyeri Pastoral Centre and Sr Graziella lived at the Consolata Sisters Convent situated, nearby, within the Mathari compound.
She had been a tutor on the course for about a year before I came, and it was my very good fortune to work with someone who was so utterly committed to the training of teachers and who brought to CISRET, a whole lifetime of experience and skill, and many years of religious formation.
All of these she brought to the task, with great energy and dedication. Already advanced in age, when she could have taken things a bit easier, she immersed herself fully into the task. She did this, with a degree of energy and enthusiasm, rarely seen in someone much younger.
Living at Nyeri, one was conscious , of being in hallowed grounds. The Consolata Fathers came to Kenya in 1902. The Consolata Sisters followed shortly after. One lived in an awareness of the amazing pioneering work done by the Consolata. All round there were reminders of this: one of the earliest nurse-training hospital; the oldest printing press and print training school in Kenya; the Pastoral Centre; the Catechist Training Centre; the Parish Church and more.
Sister Graziella was steeped in its history and one could not ask for a better tour guide. At that time many of the older sisters of the Congregation were still living there in retirement. One felt in conversation with them, of being connected to a continuous living history.
During our time there, we were privileged to contribute with our Centre choir to the Solemn liturgy surrounding the re-interment of the remains of the Servant of God: Sr Irene Stefani, a Consolata Sister, to a shrine in the Parish Church at Nyeri.
Similarly we took part in the annual November Memorial Mass for the Italian prisoners of War, held in the Memorial Chapel, with the Italian Ambassador present and celebrated in Italian. At all these, Sr Graziella took a leading part in the organization. On occasions like that her special flair for decoration and ornament came fully to the fore.
Her contribution to the CISRET course was immense on many fronts: her lively faith and deep sense of vocation to teaching; her infectious enthusiasm, reliability and sense of humour. I suppose most of the teachers will remember her especially, for her great artistic ability. She was particularly skilled in the production and use of visual aids. She did a lot to help teachers discover their own talent and helped them to develop it.
Our move to Tabor Hill Nyahururu in 1996, called for a further degree of self-sacrifice on her part, as it meant her moving from her Mathari community. She did this for a further six years at Tabor Hill without complaint.
The superb hospitality given us by the Dimesse Sisters and Paduan Fathers, did much to make our time at Tabor, a very happy one.
A particular highlight at Tabor Hill, was the celebration of Sr Graziella’s 50th Golden Jubilee of Religious Profession in 2002, attended by Bishop Davies and led by Bishop Panti with very many priests, religious sisters and laity present.
In 2006 the Silver Jubilee of the CISRET course was celebrated and Bishop Davies, its founder was present along with most of the Kenya bishops. Sr Graziella received special acknowledgement at this ceremony, having been the longest serving religious sister on the staff of CISRET, since its foundation in 1982.
On retirement after her 50th Jubilee , Sr Graziella went back to Nyeri and once more took up an apostolate with the poor in Mathari and with visitation and instruction classes for the prisoners at Nyeri Prison. She had a wonderful proficiency both in Swahili and in Kikuyu which gave her instant connection with all people.
During this time, she was instrumental in helping the prison, to have its own chapel for Mass and instruction. It was funded by her Italian family and friends.
Archbishop Peter Kairo of Nyeri during the 100th celebration of the Founding of the Consolata Sisters, gave special honour to Sr. Graziella as “a living example, of one, who at the age of 81 was still engaged in ministry”.
She was a friend to the famous recently deceased Wangari Mathai, the Nobel Peace Prize winner who was from nearby Tetu, and who was present at the 100th Celebration.
Sometime in 2009 Sr Graziella was diagnosed with a form of leukemia. She responded well for many months but in 2010, her condition deteriorated. She retained interest and enthusiasm right through her illness.
I look back on almost 20 years of close association with Sr Graziella. I know that she is very fondly remembered by many, especially the thousands of students taught by her. I join them in giving thanks for the privilege of knowing Sr Graziella Paladin.
May God rest her noble soul.
Fr. Nicholas Motherway (St. Patrick’s Fathers)
nickmotherway@gmail.com
She came to Kenya just prior to Independence and was still active until shortly before returning to Italy in 2010 for medical treatment. She sadly died in July 2011. I would like to pay tribute to her memory and her work in education.
Sister was a Founder, a Principal and a teacher at a number of girls boarding schools in Kenyan dioceses, where Consolata Missionaries worked.
I first met her in January 1993 on taking up an appointment with CISRET (Centre for In- Service of Religious Education Teachers ). At that time, it was based at Nyeri Pastoral Centre and Sr Graziella lived at the Consolata Sisters Convent situated, nearby, within the Mathari compound.
She had been a tutor on the course for about a year before I came, and it was my very good fortune to work with someone who was so utterly committed to the training of teachers and who brought to CISRET, a whole lifetime of experience and skill, and many years of religious formation.
All of these she brought to the task, with great energy and dedication. Already advanced in age, when she could have taken things a bit easier, she immersed herself fully into the task. She did this, with a degree of energy and enthusiasm, rarely seen in someone much younger.
Living at Nyeri, one was conscious , of being in hallowed grounds. The Consolata Fathers came to Kenya in 1902. The Consolata Sisters followed shortly after. One lived in an awareness of the amazing pioneering work done by the Consolata. All round there were reminders of this: one of the earliest nurse-training hospital; the oldest printing press and print training school in Kenya; the Pastoral Centre; the Catechist Training Centre; the Parish Church and more.
Sister Graziella was steeped in its history and one could not ask for a better tour guide. At that time many of the older sisters of the Congregation were still living there in retirement. One felt in conversation with them, of being connected to a continuous living history.
During our time there, we were privileged to contribute with our Centre choir to the Solemn liturgy surrounding the re-interment of the remains of the Servant of God: Sr Irene Stefani, a Consolata Sister, to a shrine in the Parish Church at Nyeri.
Similarly we took part in the annual November Memorial Mass for the Italian prisoners of War, held in the Memorial Chapel, with the Italian Ambassador present and celebrated in Italian. At all these, Sr Graziella took a leading part in the organization. On occasions like that her special flair for decoration and ornament came fully to the fore.
Her contribution to the CISRET course was immense on many fronts: her lively faith and deep sense of vocation to teaching; her infectious enthusiasm, reliability and sense of humour. I suppose most of the teachers will remember her especially, for her great artistic ability. She was particularly skilled in the production and use of visual aids. She did a lot to help teachers discover their own talent and helped them to develop it.
Our move to Tabor Hill Nyahururu in 1996, called for a further degree of self-sacrifice on her part, as it meant her moving from her Mathari community. She did this for a further six years at Tabor Hill without complaint.
The superb hospitality given us by the Dimesse Sisters and Paduan Fathers, did much to make our time at Tabor, a very happy one.
A particular highlight at Tabor Hill, was the celebration of Sr Graziella’s 50th Golden Jubilee of Religious Profession in 2002, attended by Bishop Davies and led by Bishop Panti with very many priests, religious sisters and laity present.
In 2006 the Silver Jubilee of the CISRET course was celebrated and Bishop Davies, its founder was present along with most of the Kenya bishops. Sr Graziella received special acknowledgement at this ceremony, having been the longest serving religious sister on the staff of CISRET, since its foundation in 1982.
On retirement after her 50th Jubilee , Sr Graziella went back to Nyeri and once more took up an apostolate with the poor in Mathari and with visitation and instruction classes for the prisoners at Nyeri Prison. She had a wonderful proficiency both in Swahili and in Kikuyu which gave her instant connection with all people.
During this time, she was instrumental in helping the prison, to have its own chapel for Mass and instruction. It was funded by her Italian family and friends.
Archbishop Peter Kairo of Nyeri during the 100th celebration of the Founding of the Consolata Sisters, gave special honour to Sr. Graziella as “a living example, of one, who at the age of 81 was still engaged in ministry”.
She was a friend to the famous recently deceased Wangari Mathai, the Nobel Peace Prize winner who was from nearby Tetu, and who was present at the 100th Celebration.
Sometime in 2009 Sr Graziella was diagnosed with a form of leukemia. She responded well for many months but in 2010, her condition deteriorated. She retained interest and enthusiasm right through her illness.
I look back on almost 20 years of close association with Sr Graziella. I know that she is very fondly remembered by many, especially the thousands of students taught by her. I join them in giving thanks for the privilege of knowing Sr Graziella Paladin.
May God rest her noble soul.
Fr. Nicholas Motherway (St. Patrick’s Fathers)
nickmotherway@gmail.com
Tuesday, December 13, 2011
OPINION: Counter Human Trafficking Report
The second Nairobi Counter Human Trafficking Symposium for the Faith Based and grassroots Organizations took place in Shalom House, Nairobi from the 22nd to the 24th November 2011. The Symposium brought together 57 organizations from the East African countries. Key during the Symposium were the strategies used by FBOs and the grassroots organizations in combating the human trafficking problem in East Africa. The participants benefitted from a moral reflection given by the Jesuit Hakimani Center (JHC) and KARDS and various field strategies in combating this problem from the representatives of the organizations that attended the symposium.
The Symposium was sponsored by the Mensen met een Missie and organized by Consolation East Africa, KARDS, Jesuit Hakimani Centre, Trace-Kenya, Inter Religious Council of Kenya(IRCK), International Movement of Catholic Students (IMCS), Catholic Information Service for Africa (CISA) and Awareness Against Human Trafficking (HAART) among other Faith Based and grassroots organizations to raise awareness on the dangers of human trafficking, brainstorm on practices and strategies to counter human trafficking and explore the laws and policies to mitigate against human trafficking.
According to the US government, media reports and other literature human trafficking in East Africa takes place for purposes of sexual exploitation, labor, and witch craft. Human trafficking is considered as an endemic social problem, pervasive and heinous crime and one of the most pressing human rights problems. The Symposium acknowledged the salient fact that there is a growing awareness in the international community about the gravity of the problem of trafficking in persons as well as the pressing need for sustained and concerted actions at the national, regional and international levels in order to prevent, monitor and combat human trafficking. The objectives explored during the Symposium included:
Creating peer to peer linkages aiming to promote effective collaboration and networking amongst the FBOs, CSOs working to combat TIP.
Enabling the new participants understand the problem of human trafficking.
Sharing knowledge, skills and experiences from different FBOs and grassroots that work to combat human trafficking.
Understanding tools and resources( both legal, economic and psychosocial) available for victim assistance
After the symposium the following conclusions were arrived at:
1. Poverty, ignorance, illiteracy, unemployment, porous borders, widespread corruption, gender discrimination and deteriorating economic conditions are the major factors fuelling human trafficking.
2. The East African governments need to improve the economy, empower girls and women with educational, economic, employment and necessary professional opportunities in order to assist them to resist the temptation of human trafficking. Increased opportunities for women render them less vulnerable to human trafficking and ensure their well being and security. Providing women empowerment schemes, providing necessary protection, micro credit assistance and vocational training for better income generation possibilities, improvement of the economy etc.
3. Adequate prosecution of traffickers without compromising the rights of the victims to privacy, dignity and safety must be done by providing necessary assistance to trafficked persons during the pendency of criminal, civil or other legal actions against traffickers. Protection of human rights of victims/survivors should be the basic and paramount consideration and not only crime prevention. Victims of human trafficking should not be criminalized but the traffickers and their accomplices engaged in the illicit trade and exploitation must be severely punished to serve as a deterrent.
4. Legislation and law enforcement alone cannot provide sufficient prevention. The root causes that drive women, children and the socially excluded people into human trafficking such as poverty, ignorance, illiteracy, unemployment, porous borders and economic conditions must be addressed through measures such as raising public awareness regarding human rights and the risks of trafficking. Others factors inherent within the patriarchal culture that promote oppression of one gender also should be addressed.
5. In addition to legislation, the Symposium noted that concerted efforts against human trafficking by governments, Faith based organizations and grassroots organizations at the local, regional and international levels are critical in order to effectively address the complex problem of trafficking in persons and to provide adequate redress for the victims. Governments and FBOs should systematically partner with each other to ensure the implementation of anti trafficking policies, laws and action plans. Education systems on the other hand should include human trafficking in their curricular.
6. Collaborative efforts at both the local and national levels should include Religious and community leaders, parents, teachers, other stakeholders e.g. Police, immigration, customs, National Agency for the Prohibition of Traffic in Persons and other Related Matters, Law enforcement agencies, Judiciary, Media and Civil society organizations etc. Governments should collaborate with FBOs, CSOs and all interested stakeholders in the development and implementation of national plans of action in accordance with the national Counter Human Trafficking Laws. Understanding of the legal processes will also be of additional fundamental value.
7. Functioning families do help quite a lot in preventing TIP. FBOs have a great role in helping to strengthen families as the fundamental social fabric. Coupled with the role of the family, there is a need to help the patriarchal society in the transformation of the construct that end up treating women and the vulnerable people as objects for economic purposes or self gratification.
8. Advocacy and Awareness programmes on human trafficking should be intensified to expose the dangers of human trafficking and improve knowledge of the anti- human trafficking laws. The public information campaigns against human trafficking should be extended to the rural areas where women and girls have less access to information and are usually poorer and easier to influence using small promises.
9. Effective data collection and information systems should be developed to inform policies and laws on human trafficking and programming at all levels. It is a fact that data collection in this area is quite challenging hence creative ways should be sought such as case studies, and the development of ethnographic studies.
10. Trafficking in persons could be effectively addressed through a multi-faceted, coordinated and integrated national and international plan of action. Hence individuals have an important role to blow the whistle when they witness exploitation. Organizations on the other hand are called to continuously build their capacity in order to be able to deal with the complexity of the human trafficking problem effectively. Coupled with this there is a need for strong partnerships amongst the FBOs and other stakeholders to address the root causes of trafficking in persons. Donors and international community was requested to support data collection exercises and other programs against trafficking in persons. Key in the intervention process is also to heal the wounds of the trafficked victims hence organizations should adequately arm themselves with skills in psycho, social and emotional counseling.
11. Finally, the symposium emphasized that the human being is made in the image of God. Any immoral acts affecting the human dignity have deep repercussions and do affect the society too in a negative way. The faith communities, the society, governments and media should therefore continue promoting a greater awareness of the human dignity to their followers.
Contact consolationeastafrica@gmail.com or 0736 935 387, and 0720 812 638 or 0720 444 545
The Symposium was sponsored by the Mensen met een Missie and organized by Consolation East Africa, KARDS, Jesuit Hakimani Centre, Trace-Kenya, Inter Religious Council of Kenya(IRCK), International Movement of Catholic Students (IMCS), Catholic Information Service for Africa (CISA) and Awareness Against Human Trafficking (HAART) among other Faith Based and grassroots organizations to raise awareness on the dangers of human trafficking, brainstorm on practices and strategies to counter human trafficking and explore the laws and policies to mitigate against human trafficking.
According to the US government, media reports and other literature human trafficking in East Africa takes place for purposes of sexual exploitation, labor, and witch craft. Human trafficking is considered as an endemic social problem, pervasive and heinous crime and one of the most pressing human rights problems. The Symposium acknowledged the salient fact that there is a growing awareness in the international community about the gravity of the problem of trafficking in persons as well as the pressing need for sustained and concerted actions at the national, regional and international levels in order to prevent, monitor and combat human trafficking. The objectives explored during the Symposium included:
Creating peer to peer linkages aiming to promote effective collaboration and networking amongst the FBOs, CSOs working to combat TIP.
Enabling the new participants understand the problem of human trafficking.
Sharing knowledge, skills and experiences from different FBOs and grassroots that work to combat human trafficking.
Understanding tools and resources( both legal, economic and psychosocial) available for victim assistance
After the symposium the following conclusions were arrived at:
1. Poverty, ignorance, illiteracy, unemployment, porous borders, widespread corruption, gender discrimination and deteriorating economic conditions are the major factors fuelling human trafficking.
2. The East African governments need to improve the economy, empower girls and women with educational, economic, employment and necessary professional opportunities in order to assist them to resist the temptation of human trafficking. Increased opportunities for women render them less vulnerable to human trafficking and ensure their well being and security. Providing women empowerment schemes, providing necessary protection, micro credit assistance and vocational training for better income generation possibilities, improvement of the economy etc.
3. Adequate prosecution of traffickers without compromising the rights of the victims to privacy, dignity and safety must be done by providing necessary assistance to trafficked persons during the pendency of criminal, civil or other legal actions against traffickers. Protection of human rights of victims/survivors should be the basic and paramount consideration and not only crime prevention. Victims of human trafficking should not be criminalized but the traffickers and their accomplices engaged in the illicit trade and exploitation must be severely punished to serve as a deterrent.
4. Legislation and law enforcement alone cannot provide sufficient prevention. The root causes that drive women, children and the socially excluded people into human trafficking such as poverty, ignorance, illiteracy, unemployment, porous borders and economic conditions must be addressed through measures such as raising public awareness regarding human rights and the risks of trafficking. Others factors inherent within the patriarchal culture that promote oppression of one gender also should be addressed.
5. In addition to legislation, the Symposium noted that concerted efforts against human trafficking by governments, Faith based organizations and grassroots organizations at the local, regional and international levels are critical in order to effectively address the complex problem of trafficking in persons and to provide adequate redress for the victims. Governments and FBOs should systematically partner with each other to ensure the implementation of anti trafficking policies, laws and action plans. Education systems on the other hand should include human trafficking in their curricular.
6. Collaborative efforts at both the local and national levels should include Religious and community leaders, parents, teachers, other stakeholders e.g. Police, immigration, customs, National Agency for the Prohibition of Traffic in Persons and other Related Matters, Law enforcement agencies, Judiciary, Media and Civil society organizations etc. Governments should collaborate with FBOs, CSOs and all interested stakeholders in the development and implementation of national plans of action in accordance with the national Counter Human Trafficking Laws. Understanding of the legal processes will also be of additional fundamental value.
7. Functioning families do help quite a lot in preventing TIP. FBOs have a great role in helping to strengthen families as the fundamental social fabric. Coupled with the role of the family, there is a need to help the patriarchal society in the transformation of the construct that end up treating women and the vulnerable people as objects for economic purposes or self gratification.
8. Advocacy and Awareness programmes on human trafficking should be intensified to expose the dangers of human trafficking and improve knowledge of the anti- human trafficking laws. The public information campaigns against human trafficking should be extended to the rural areas where women and girls have less access to information and are usually poorer and easier to influence using small promises.
9. Effective data collection and information systems should be developed to inform policies and laws on human trafficking and programming at all levels. It is a fact that data collection in this area is quite challenging hence creative ways should be sought such as case studies, and the development of ethnographic studies.
10. Trafficking in persons could be effectively addressed through a multi-faceted, coordinated and integrated national and international plan of action. Hence individuals have an important role to blow the whistle when they witness exploitation. Organizations on the other hand are called to continuously build their capacity in order to be able to deal with the complexity of the human trafficking problem effectively. Coupled with this there is a need for strong partnerships amongst the FBOs and other stakeholders to address the root causes of trafficking in persons. Donors and international community was requested to support data collection exercises and other programs against trafficking in persons. Key in the intervention process is also to heal the wounds of the trafficked victims hence organizations should adequately arm themselves with skills in psycho, social and emotional counseling.
11. Finally, the symposium emphasized that the human being is made in the image of God. Any immoral acts affecting the human dignity have deep repercussions and do affect the society too in a negative way. The faith communities, the society, governments and media should therefore continue promoting a greater awareness of the human dignity to their followers.
Contact consolationeastafrica@gmail.com or 0736 935 387, and 0720 812 638 or 0720 444 545
Tuesday, November 29, 2011
OPINION: Numbers Do Not Make a Church
Interview with Archbishop of Algiers
More than 99% of Algerians are Muslim. Yet this was not always the case. The North African country was once at the center of Christian culture and faith with more than 500 dioceses and 1,500 bishops.
So, has the Church in Algeria somehow died? Archbishop Ghaleb Moussa Abdalla Bader of Algiers says no.
The Jordanian-born 60-year-old prelate has been the archbishop of the Algerian capital since 2008. Mark Riedemann for Where God Weeps in cooperation with Aid to the Church in Need spoke with the archbishop about his Church.
Q: Your Excellency, you were born in Jordan, you served in Jerusalem and in 2008 you were appointed the archbishop of Algeria. What was your reaction?
Archbishop Bader: What was my reaction? It was a total surprise for me; I never thought in my life that I would be the archbishop of Algiers. When the nuncio told me that the Holy Father nominated me as archbishop, I did not know what to say and I asked for a week to reflect, but the nuncio was in a hurry and wanted an immediate answer. I told him please do not insist otherwise you will get a "no" for an answer because I was not ready and I needed more time to assimilate the information.
Q: And what happened?
Archbishop Bader: I was in complete confusion and I thought to myself, you can take a year to reflect and you will still not be able to extricate yourself from the situation. I went back to the nuncio and started to write my answer, telling my reasons why I wished to stay in Jerusalem: I love this Church, I belong, have worked, and studied in this Church and I wanted to finish my life with this Church. Jerusalem is not like any other Church. It is the Mother Church. There are the holy places and to belong to the Church of Jerusalem was very important to me. But in the end, I understood, it is the Universal Church. It is the Catholic Church. There is a need everywhere and therefore I am ready to go.
Q: So you took it as a cross?
Archbishop Bader: Not as a cross but the will of the Church and of God and I was ready to accept the will of the Church and of God. If I can do this service to the Church and for the Kingdom of Jesus Christ, I was ready to do it. I did it with joy and not with regret, fear maybe, but not regret.
Q: You are the first Arab archbishop entering into Algeria after a generation of French hierarchy. Did the people sense that you, being an Arab, would understand the culture better?
Archbishop Bader: That was the intention of the Church, a gesture, a sign of respect toward this Arab country. The nomination of an Arab after a period of French leadership was an answer to the changes already happening in this Church. Yes, the Church was for a while under the French, but the French are now a minority of which 40% are African; students or immigrants and the rest are Christians from Europe, Latin America and North America. The changes were already happening in the Church and the nomination of a non-French in Algeria was an answer to these changes already ongoing.
Q: What was the reaction of the local government?
Archbishop Bader: The reaction of the Algerian authorities was very enthusiastic and I felt it. On the day of my nomination, the Algerian ambassador to Jordan gave me a call and invited me to meet him and I have since met him twice. I was welcomed when I arrived in Algeria and the president himself sent a representative, which is the first time ever that the president or his representative wanted to be present to welcome the new archbishop. I especially felt a great love and welcome for an Arab from the people. I was labelled "Our Archbishop" and even the Muslims called me their archbishop.
Q: The former archbishop of Algiers, Henri Tessier, in a New York Times article was quoted as saying he had been witness "to the slow death of a Church." Is that the situation of the Church in Algeria today?
Archbishop Bader: We have to understand where Archbishop Tessier is coming from. He spent 70 to 75 years in Algeria. He was a seminarian and was ordained in Algeria. He was a citizen and a carried an Algerian passport. He knew the history of the Church in Algeria. When he was a seminarian, there were 2 million Christians in Algeria and this has gone down to a few thousand Christians now. This is the context of his statement and I can understand him when he spoke about the death of this Church. However, the Church will always be the Church. It does not depend on numbers. It is the same Church, the same mission, and we are doing the same work. I do not agree with him of course, but I can understand him because he was comparing what the Church was then to what it is now. When I came this was the reality of the Church. I accept it. I do my work and I do not talk about a death. The Church is alive, it is present and doing its best for the well-being of its faithful and the country.
Q: There are about 20 churches still active in Algeria. Many have been converted to mosques or cultural centres. What are your ideas to maintain support in an environment that seems to be very difficult?
Archbishop Bader: This was a consequence of the Christians moving back to France after the war. There were churches without Christians anymore. The Church was not going to keep these churches simply because they were churches. It was a gesture of the Church to give these churches and buildings for the use of the population. About two or three churches were converted to mosques. The reaction of the authorities was of respect; they would not allow the conversion of these churches to mosques and that is why many of the churches that were given by the Church to the authorities were transformed into cultural centres and libraries and whatever buildings were needed. I have read somewhere that about 700 churches and other buildings were returned to the Algerian authorities and put at their services for the benefit of the population.
Q: Algerian society has shifted from a French -- or European -- one to an Arab society focused on the Middle East. Is this shift away from Europe positive or negative?
Archbishop Bader: It is in relation to the historical relationship between Algeria and France. Any decisions taken by Algeria after independence were a reaction from the past. They wanted to be free from the past and turned toward an Arabic culture and language. However, this is not accepted by 100% of the population and that is why 90% of Algerians speak French. I am Arab but 99% of the time, I speak in French to the people so the shift you mentioned is not really the case -- at least for most Algerians. It is true that the authorities want Algeria to be an Arab and Islamic country and as such have imposed the Arabic language on education.
Q: Many of the conflicts that are perceived in the Arabic world are seen through the Israeli-Palestinian conflict. Is this also the case in Algeria?
Archbishop Bader: It is true the Israeli-Palestinian conflict does infect the Arab-Western and Christian-Muslim relationships. As long as there is no solution to this conflict, mistrust will always exist. A peaceful solution of the Israeli-Palestinian conflict would help very much to settle this mistrust between the Arab and Western countries and between the Christens and Muslims. Therefore, I appeal for a just solution to the Israeli-Palestinian conflict. It will be for the benefit of humanity as a whole and not just the region. It will bring about a global peace and peaceful coexistence among the religions.
Q: Ghulamallah, the minister of Religious Affairs in Algeria, invited you to a conference to discuss religious freedom. During your speech, you talked about repealing the laws that put restrictions on Christians. How would you present the Christian situation today?
Archbishop Bader: The minister of Religious Affairs, Ghulamallah, not just invited me but we organized the conference together. We decided whom to invite and we both organized the program.
Q: … so your relationship with the Minister of Religious Affairs is amicable.
Archbishop Bader: Our relationship is very good. We meet at least once every month. We exchange good wishes during religious feasts for Christians and Muslims. We always have had very good relations ever since I arrived. The problem now is the law of 2006 that restricts religious practices, activities or worship only within the churches. For us Catholics this is not such a problem because we have enough churches. The problem is moreover for the Evangelicals and Protestants who do not have places of worship and for us Catholics when we wish to gather outside for religious activities.
Q: How does this affect evangelization and the work of the priests in their ministry?
Archbishop Bader: It is the second part of this law of 2006 that declares that all our activities -- worship and prayers -- are to take place only inside the Church. Evangelization and conversion is prohibited. Anyone caught violating this law is penalized by either incarceration or a fine of about €2,000 ($2,650). During the conference, I said that law could not regulate worship. This was not the case before 2006.
Q: In the Algerian Constitution, Article 36 guarantees religious freedom?
Archbishop Bader: That is true, the constitution guarantees religious freedom and we have agreed on that.
Q: How do you minister in this environment?
Archbishop Bader: Our first mission is to be there, to live our faith, and to be faithful to our religion and to respect the other faiths despite our differences. The Church believes -- and I believe -- that religious freedom is a human right.
Q: What would you say would be the biggest help the universal Church could offer the Church in Algeria?
Archbishop Bader: The biggest help is to accept our message. Our mission and our message is to learn to live peacefully with each other. This message is for Christians, Muslims or Buddhists and if this message is heeded, this would give a boost and encouragement for our Church. I thank you for giving me the opportunity to talk about our Church, which is not known by everyone and I hope that this program will help somebody to know, firstly that the Church exists in this country and secondly to invite you, if you wish, to share in our mission and to come to Algeria. I would be very happy -- I am in need of personnel for our Church.
* * *
This interview was conducted by Mark Riedemann for "Where God Weeps," a weekly television and radio show produced by Catholic Radio and Television Network in conjunction with the international Catholic charity Aid to the Church in Need.
More than 99% of Algerians are Muslim. Yet this was not always the case. The North African country was once at the center of Christian culture and faith with more than 500 dioceses and 1,500 bishops.
So, has the Church in Algeria somehow died? Archbishop Ghaleb Moussa Abdalla Bader of Algiers says no.
The Jordanian-born 60-year-old prelate has been the archbishop of the Algerian capital since 2008. Mark Riedemann for Where God Weeps in cooperation with Aid to the Church in Need spoke with the archbishop about his Church.
Q: Your Excellency, you were born in Jordan, you served in Jerusalem and in 2008 you were appointed the archbishop of Algeria. What was your reaction?
Archbishop Bader: What was my reaction? It was a total surprise for me; I never thought in my life that I would be the archbishop of Algiers. When the nuncio told me that the Holy Father nominated me as archbishop, I did not know what to say and I asked for a week to reflect, but the nuncio was in a hurry and wanted an immediate answer. I told him please do not insist otherwise you will get a "no" for an answer because I was not ready and I needed more time to assimilate the information.
Q: And what happened?
Archbishop Bader: I was in complete confusion and I thought to myself, you can take a year to reflect and you will still not be able to extricate yourself from the situation. I went back to the nuncio and started to write my answer, telling my reasons why I wished to stay in Jerusalem: I love this Church, I belong, have worked, and studied in this Church and I wanted to finish my life with this Church. Jerusalem is not like any other Church. It is the Mother Church. There are the holy places and to belong to the Church of Jerusalem was very important to me. But in the end, I understood, it is the Universal Church. It is the Catholic Church. There is a need everywhere and therefore I am ready to go.
Q: So you took it as a cross?
Archbishop Bader: Not as a cross but the will of the Church and of God and I was ready to accept the will of the Church and of God. If I can do this service to the Church and for the Kingdom of Jesus Christ, I was ready to do it. I did it with joy and not with regret, fear maybe, but not regret.
Q: You are the first Arab archbishop entering into Algeria after a generation of French hierarchy. Did the people sense that you, being an Arab, would understand the culture better?
Archbishop Bader: That was the intention of the Church, a gesture, a sign of respect toward this Arab country. The nomination of an Arab after a period of French leadership was an answer to the changes already happening in this Church. Yes, the Church was for a while under the French, but the French are now a minority of which 40% are African; students or immigrants and the rest are Christians from Europe, Latin America and North America. The changes were already happening in the Church and the nomination of a non-French in Algeria was an answer to these changes already ongoing.
Q: What was the reaction of the local government?
Archbishop Bader: The reaction of the Algerian authorities was very enthusiastic and I felt it. On the day of my nomination, the Algerian ambassador to Jordan gave me a call and invited me to meet him and I have since met him twice. I was welcomed when I arrived in Algeria and the president himself sent a representative, which is the first time ever that the president or his representative wanted to be present to welcome the new archbishop. I especially felt a great love and welcome for an Arab from the people. I was labelled "Our Archbishop" and even the Muslims called me their archbishop.
Q: The former archbishop of Algiers, Henri Tessier, in a New York Times article was quoted as saying he had been witness "to the slow death of a Church." Is that the situation of the Church in Algeria today?
Archbishop Bader: We have to understand where Archbishop Tessier is coming from. He spent 70 to 75 years in Algeria. He was a seminarian and was ordained in Algeria. He was a citizen and a carried an Algerian passport. He knew the history of the Church in Algeria. When he was a seminarian, there were 2 million Christians in Algeria and this has gone down to a few thousand Christians now. This is the context of his statement and I can understand him when he spoke about the death of this Church. However, the Church will always be the Church. It does not depend on numbers. It is the same Church, the same mission, and we are doing the same work. I do not agree with him of course, but I can understand him because he was comparing what the Church was then to what it is now. When I came this was the reality of the Church. I accept it. I do my work and I do not talk about a death. The Church is alive, it is present and doing its best for the well-being of its faithful and the country.
Q: There are about 20 churches still active in Algeria. Many have been converted to mosques or cultural centres. What are your ideas to maintain support in an environment that seems to be very difficult?
Archbishop Bader: This was a consequence of the Christians moving back to France after the war. There were churches without Christians anymore. The Church was not going to keep these churches simply because they were churches. It was a gesture of the Church to give these churches and buildings for the use of the population. About two or three churches were converted to mosques. The reaction of the authorities was of respect; they would not allow the conversion of these churches to mosques and that is why many of the churches that were given by the Church to the authorities were transformed into cultural centres and libraries and whatever buildings were needed. I have read somewhere that about 700 churches and other buildings were returned to the Algerian authorities and put at their services for the benefit of the population.
Q: Algerian society has shifted from a French -- or European -- one to an Arab society focused on the Middle East. Is this shift away from Europe positive or negative?
Archbishop Bader: It is in relation to the historical relationship between Algeria and France. Any decisions taken by Algeria after independence were a reaction from the past. They wanted to be free from the past and turned toward an Arabic culture and language. However, this is not accepted by 100% of the population and that is why 90% of Algerians speak French. I am Arab but 99% of the time, I speak in French to the people so the shift you mentioned is not really the case -- at least for most Algerians. It is true that the authorities want Algeria to be an Arab and Islamic country and as such have imposed the Arabic language on education.
Q: Many of the conflicts that are perceived in the Arabic world are seen through the Israeli-Palestinian conflict. Is this also the case in Algeria?
Archbishop Bader: It is true the Israeli-Palestinian conflict does infect the Arab-Western and Christian-Muslim relationships. As long as there is no solution to this conflict, mistrust will always exist. A peaceful solution of the Israeli-Palestinian conflict would help very much to settle this mistrust between the Arab and Western countries and between the Christens and Muslims. Therefore, I appeal for a just solution to the Israeli-Palestinian conflict. It will be for the benefit of humanity as a whole and not just the region. It will bring about a global peace and peaceful coexistence among the religions.
Q: Ghulamallah, the minister of Religious Affairs in Algeria, invited you to a conference to discuss religious freedom. During your speech, you talked about repealing the laws that put restrictions on Christians. How would you present the Christian situation today?
Archbishop Bader: The minister of Religious Affairs, Ghulamallah, not just invited me but we organized the conference together. We decided whom to invite and we both organized the program.
Q: … so your relationship with the Minister of Religious Affairs is amicable.
Archbishop Bader: Our relationship is very good. We meet at least once every month. We exchange good wishes during religious feasts for Christians and Muslims. We always have had very good relations ever since I arrived. The problem now is the law of 2006 that restricts religious practices, activities or worship only within the churches. For us Catholics this is not such a problem because we have enough churches. The problem is moreover for the Evangelicals and Protestants who do not have places of worship and for us Catholics when we wish to gather outside for religious activities.
Q: How does this affect evangelization and the work of the priests in their ministry?
Archbishop Bader: It is the second part of this law of 2006 that declares that all our activities -- worship and prayers -- are to take place only inside the Church. Evangelization and conversion is prohibited. Anyone caught violating this law is penalized by either incarceration or a fine of about €2,000 ($2,650). During the conference, I said that law could not regulate worship. This was not the case before 2006.
Q: In the Algerian Constitution, Article 36 guarantees religious freedom?
Archbishop Bader: That is true, the constitution guarantees religious freedom and we have agreed on that.
Q: How do you minister in this environment?
Archbishop Bader: Our first mission is to be there, to live our faith, and to be faithful to our religion and to respect the other faiths despite our differences. The Church believes -- and I believe -- that religious freedom is a human right.
Q: What would you say would be the biggest help the universal Church could offer the Church in Algeria?
Archbishop Bader: The biggest help is to accept our message. Our mission and our message is to learn to live peacefully with each other. This message is for Christians, Muslims or Buddhists and if this message is heeded, this would give a boost and encouragement for our Church. I thank you for giving me the opportunity to talk about our Church, which is not known by everyone and I hope that this program will help somebody to know, firstly that the Church exists in this country and secondly to invite you, if you wish, to share in our mission and to come to Algeria. I would be very happy -- I am in need of personnel for our Church.
* * *
This interview was conducted by Mark Riedemann for "Where God Weeps," a weekly television and radio show produced by Catholic Radio and Television Network in conjunction with the international Catholic charity Aid to the Church in Need.
Friday, November 18, 2011
OPINION: Al Shabaab: The Best Weapon Against Them
Al Shabaab has become a real thorn in the flesh of the East African countries! And right now there seems to be no easy way of getting rid of this thorn! And the recent history of Somalia clearly reveals that Al Shabaab is a very hard nut to crack! It can camouflage according to the surroundings or metamorphose into anything depending on the circumstances! And it can hibernate for a long time giving the impression that it is dead!
We should therefore be aware that although right now it is necessary to engage Al Shabaab militarily in order to reduce its atrocities against innocent people, this is not a permanent solution! In order to find a lasting solution to this conflict, we have to look at its root causes and from different dimensions especially: the socio-political, economic and religious! The events that led to rise of Al Shabaab will put the problem in its context and throw light on why Al Shabaab is not easy to contain!
Al Shabaab, which means, “The Youth or the boys,” is an offshoot of the Islamic Courts Union (ICU), which splintered into different groups after Ethiopian troops forced it out of power in 2006! In fact, Al Shabaab was the youth movement within the ICU! So one could rightly say, it is the remnant of the ICU.
The summary of the 2006 major events are as follows : In the early part of 2006 USA indirectly fought the ICU by giving support to the secular Mogadishu based warlords who were opposed to the ICU’s plan of imposing the Sharia law on the Somalis! But in June the same year the Islamists defeated the warlords and captured Mogadishu! And some warlords switched sides and joined the ICU! (And this is one of things that make it very difficult to crush these fundamentalists.
The different militias in Somalia can switch sides any time! Today they can be on the side of the government fighting Al Shabaab and the next day they change sides and join Al Shabaab to fight the government!
Once the ICU captured Mogadishu and took power, Ethiopia was militarily sucked into the war because like the US it was supporting the secular forces in Somalia. On 20 July 2006 the Ethiopian troops began their push into Somalia to face the Mujahideen fighters! And on 9 October, the Ethiopian troops seized the town of Burhakaba.
But on 19 November, an Ethiopian convoy of 80 vehicles was hit by landmines and attacked by the ICU troops. With the fighting intensifying, on 13 December, Ethiopia poured more troops in their thousands, into the battlefield! And on 22 December, Ethiopian T-55 tanks, 20 in number, headed to the front line with four attack helicopters in the air striking at the Mujahideen positions! On 26 December, the ICU troops were retreating on all fronts! And on 28 December, the Ethiopian troops captured Mogadishu; and quickly swept across the country to the port city of Kismayo!
2007-2011 events in the Somali war reveal the regrouping of the Islamists and how they regained control over Somalia! On 21 February 2007, UN Security Council authorised Africa Union to deploy a peace-keeping mission (AMISOM) in Somalia to replace the Ethiopian troops. On 7 March the same year, Uganda military officials arrived on the ground in Somalia. AMISOM is composed of Ugandan and Burundian troops.
In December 2007 when Ethiopian troops withdrew from the Somali central town of Guriel, the insurgents took control of it! By the end of December that same year the Mujahideen had regrouped and were controlling half of the city port of Kismayo and half of the city of Mogadishu! Although originally Al Shabaab was the hard-line youth movement within ICU, when these insurgents or Mujahideen regrouped, the whole of ICU metamorphosed for every short time into what was call PRM (Popular Resistance Movement) and then into Al Shabaab the monster of atrocities we have today!
In 2009 Al Shabaab had success in its fight against the weak Transitional Federal Government (TFG). For on 26 January that same year they captured Baidoa the seat of the TFG. And on 3 December 2009, they killed three ministers of the TFG in a suicide bomb attack.
On 7 February 2010, Al Shabaab declared jihad on Kenya over allegations that it was training Somali troops! And on 11 July the same year Al Shabaab claimed responsibility for the Kampala bomb attacks that left 80 people dead and many others injured!
Early on Sunday 23, October 2011, Kenyan troops pushed into Somalia in a bid to crush Al Shabaab insurgents whom it claims are responsible for killings, abductions and kidnapping of foreigners on its soil! On 11 September 2011, a British tourist at a beach resort north of Lamu in Kenya, near the Kenya-Somali border, was killed and his wife kidnapped! Three weeks later on 1 October, heavily armed men believed to be Al Shabaab operatives abducted a French woman from Kenya and took her to Somalia. And a few days later on 13th of the same month, gunmen kidnapped two Spanish doctors from a Kenya refugee camp and disappeared with them into Somalia!
And On 20 October 2011, Al Shabaab claimed to have killed 80 AMISOM troops in a fierce battle at the outskirts of Mogadishu! But AMISOM said the number of its soldiers killed in the battle were 10. Then on 24 October 2011, two grenade attacks carried out by Al Shabaab in Nairobi killed one person and left many others injured.
This brief history of the Somali war shows clearly how dangerous Al Shabaab is to the peace and stability of the East African region. So the daunting task we are facing right now is how to defeat Al Shabaab. As I said above Al Shabaab is a hard nut to crack and can metamorphose into anything leaving the troops pursuing it puzzled!
This is confirmed by Colonel Cyrus Oguna of Kenya armed forces in an article, “ Al Shabaab change of tack may prolong the war in Somalia,” carried by the Kenyan news paper Daily Nation of 13 November 2011. According to the article, “Colonel Cyrus Oguna said Al Shabaab were now operating in groups of two to five…
The new reality means that the group has been forced to melt into the population and operate in small groups, making it harder to launch air strikes against them….The militia has also abandoned their uniforms…making it difficult to identify them.”
In my opinion the most dangerous and deadliest weapon which has kept Al Shabaab in existence to this day, is not the gun, the grenade or the explosives it has in store, but the young people who are easily available for its recruitment progamme! The unemployed youth both educated and uneducated who swarm in their millions throughout East African, provide the fighters which Al Shabaab needs in order to survive!
The following statistics give us an idea of how bad the situation of youth unemployment in East Africa is. In article, “Unemployment worries Minister,” posted by allAfrica.com, Ugandan Minister Eriya Kategaya, “pointed out that 80% of all graduates naturally, fail to secure employment after their studies.” In another article entitled, “Arresting Youth Unemployment At Once Should be Priority, Here’s How,” posted by allAfrica.com, we read, “An unemployment rate of 40 per cent with the youth at the receiving end should scare any right-thinking citizen. It means approximately 16 million Kenyans [out of a population of 40 million] have no means of generating income, and that over 10 million are aged between 18 and 30.”
It is a basic and fundamental human need and right to have a job and so earn one’s living. This means, unemployment has grave effects and consequences on any given human being! Unemployment dehumanizes us because we cannot meet our basic needs! And this leads to depression and other psychological problems. But when we are employed and earn a decent sarary, our self esteem is raised and we feel good about ourselves! In other words, our life is psychologically balanced!
So, many unemployed youth in East Africa would find joining Al Shabaab very attractive. Because by so doing, one becomes employed as a soldier, as a fighter and is well paid! This is better than sitting at home in unending misery of unemployment!
East Africa governments are aware of the problem of youth unemployment and the great threat it poses to the religion. Recently Kayihura the Inspector General of Police in Uganda expressed his fears about the dangers posed by the high rate of unemployment among the youth. In an article, “High unemployment rate worries Kayihura” posted on 1 November 2011, by the Ugandan newspaper, New vision, we thus read, “Kale Kayihura, the Inspector General of Police has expressed fear that the high rate of unemployment among the youth poses a great threat to the security of the country. He said due to unemployment the youth have become mercenaries who can be hired by anybody to cause unrest.”
In another article, “Inside Al-Shabaab Networks in Kenya,” posted by the Kenyan newspaper Daily Nation, on 29 October 2011, we read, “Hundreds of Kenyan youth have been recruited into Al Shabaab over the last six years in a process that has complicated efforts to tackle extremism in the region and which the government is now urgently seeking to reverse.”
So, in theory it is very easy and simple to defeat Al Shabaab because all that is needed is to created jobs for the youth and improve their socio-economic situation. But this imposes an obligation on the East African governments to invest heavily in the socio-economic projects of the young people. Unfortunately we do not see this happening! Where it has been tried corruption by government officials has brought youth projects to a halt!
In Uganda President Museveni put a very good programme in place, popularly known as “Prosperity for all” or “NAADS” to help all Ugandans improve their economic situation. But corruption by the officials in charge of the money is the biggest hindrance to its success! Museveni has therefore twice halted the release of this money because of corruption!
In an article, “Museveni stops NAADS funds again,” posted on 7 July 2010 by Sunrise, we read, “President Yoweri Museveni had for the second time halted the release of the NAADS funds…Museveni says the Ush120 billion allocated to NAADS for this financial year will only be release after thorough scrutiny of the projects and current beneficiaries of the programme… The President’s announcement follows wide spread complaints of financial impropriety, corruption and poor implementation of US$108 million project in various districts.”
The situation in neighbouring Kenya is no different! The government of Kenya put in place a programme populary known as “Kazi Kwa Vijan ” (KKV) in order to help the youth get out of poverty. But corruption has hindered its progress and success and brought it to a halt! In an article, “Kazi Kwa Vijana Scandal,” posted on 28 October 2011, we thus read, “It seems the phrase commonly used to describe the Kazi kwa Vijana (KKV), ‘Kazi kwa Vijana, Pesa kwa Wazee’ [meaning, work for the youth but money for those in big or high places/Elders], holds a lot of water. On Sunday this week, the papers revealed large-scale misappropriation of funds intended for the KKV project.”
And a report by Kenya’s Capital FM News, posted on 24 October 2011, says the following about the World Bank’s suspension of funds for the Kazi Kwa Vijana project : “The World Bank has cancelled the Sh4.3 billion project after and external audit revealed that officials at the Office of the Prime Minister had misappropriated the funds…The World Bank now wants a refund of the money spent so far…a World Bank financial management review found that millions of shillings meant for young Kenyans had instead been paid to a number of senior officials.”
All these reports demonstrated that Al Shabaab continues to exist and to cause unrest in the region partly because of corruption by some officials in our East African governments. These officials swindle the money meant for the socio-economic uplifting of the young people in the region, and in this way contribute to their joining of Al Shabaab in search of greener pastures!
So fighting Al Shabaab and defeating it, will involve among other things, fighting corruption in our East African countries. And this means arresting those corrupt officials and giving them heavy punishments including selling some of their property to get back the money meant for the youth.
Fighting corruption will ensure that the youth benefit from the money and projects meant for them. With their socio-economic situation improved, they will have no more reason to join Al Shabaab. And with reduced numbers of young people joining the militia, the fighting capacity of Al shabaab will be greatly reduced and it will eventually be defeated.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame, Canada.
We should therefore be aware that although right now it is necessary to engage Al Shabaab militarily in order to reduce its atrocities against innocent people, this is not a permanent solution! In order to find a lasting solution to this conflict, we have to look at its root causes and from different dimensions especially: the socio-political, economic and religious! The events that led to rise of Al Shabaab will put the problem in its context and throw light on why Al Shabaab is not easy to contain!
Al Shabaab, which means, “The Youth or the boys,” is an offshoot of the Islamic Courts Union (ICU), which splintered into different groups after Ethiopian troops forced it out of power in 2006! In fact, Al Shabaab was the youth movement within the ICU! So one could rightly say, it is the remnant of the ICU.
The summary of the 2006 major events are as follows : In the early part of 2006 USA indirectly fought the ICU by giving support to the secular Mogadishu based warlords who were opposed to the ICU’s plan of imposing the Sharia law on the Somalis! But in June the same year the Islamists defeated the warlords and captured Mogadishu! And some warlords switched sides and joined the ICU! (And this is one of things that make it very difficult to crush these fundamentalists.
The different militias in Somalia can switch sides any time! Today they can be on the side of the government fighting Al Shabaab and the next day they change sides and join Al Shabaab to fight the government!
Once the ICU captured Mogadishu and took power, Ethiopia was militarily sucked into the war because like the US it was supporting the secular forces in Somalia. On 20 July 2006 the Ethiopian troops began their push into Somalia to face the Mujahideen fighters! And on 9 October, the Ethiopian troops seized the town of Burhakaba.
But on 19 November, an Ethiopian convoy of 80 vehicles was hit by landmines and attacked by the ICU troops. With the fighting intensifying, on 13 December, Ethiopia poured more troops in their thousands, into the battlefield! And on 22 December, Ethiopian T-55 tanks, 20 in number, headed to the front line with four attack helicopters in the air striking at the Mujahideen positions! On 26 December, the ICU troops were retreating on all fronts! And on 28 December, the Ethiopian troops captured Mogadishu; and quickly swept across the country to the port city of Kismayo!
2007-2011 events in the Somali war reveal the regrouping of the Islamists and how they regained control over Somalia! On 21 February 2007, UN Security Council authorised Africa Union to deploy a peace-keeping mission (AMISOM) in Somalia to replace the Ethiopian troops. On 7 March the same year, Uganda military officials arrived on the ground in Somalia. AMISOM is composed of Ugandan and Burundian troops.
In December 2007 when Ethiopian troops withdrew from the Somali central town of Guriel, the insurgents took control of it! By the end of December that same year the Mujahideen had regrouped and were controlling half of the city port of Kismayo and half of the city of Mogadishu! Although originally Al Shabaab was the hard-line youth movement within ICU, when these insurgents or Mujahideen regrouped, the whole of ICU metamorphosed for every short time into what was call PRM (Popular Resistance Movement) and then into Al Shabaab the monster of atrocities we have today!
In 2009 Al Shabaab had success in its fight against the weak Transitional Federal Government (TFG). For on 26 January that same year they captured Baidoa the seat of the TFG. And on 3 December 2009, they killed three ministers of the TFG in a suicide bomb attack.
On 7 February 2010, Al Shabaab declared jihad on Kenya over allegations that it was training Somali troops! And on 11 July the same year Al Shabaab claimed responsibility for the Kampala bomb attacks that left 80 people dead and many others injured!
Early on Sunday 23, October 2011, Kenyan troops pushed into Somalia in a bid to crush Al Shabaab insurgents whom it claims are responsible for killings, abductions and kidnapping of foreigners on its soil! On 11 September 2011, a British tourist at a beach resort north of Lamu in Kenya, near the Kenya-Somali border, was killed and his wife kidnapped! Three weeks later on 1 October, heavily armed men believed to be Al Shabaab operatives abducted a French woman from Kenya and took her to Somalia. And a few days later on 13th of the same month, gunmen kidnapped two Spanish doctors from a Kenya refugee camp and disappeared with them into Somalia!
And On 20 October 2011, Al Shabaab claimed to have killed 80 AMISOM troops in a fierce battle at the outskirts of Mogadishu! But AMISOM said the number of its soldiers killed in the battle were 10. Then on 24 October 2011, two grenade attacks carried out by Al Shabaab in Nairobi killed one person and left many others injured.
This brief history of the Somali war shows clearly how dangerous Al Shabaab is to the peace and stability of the East African region. So the daunting task we are facing right now is how to defeat Al Shabaab. As I said above Al Shabaab is a hard nut to crack and can metamorphose into anything leaving the troops pursuing it puzzled!
This is confirmed by Colonel Cyrus Oguna of Kenya armed forces in an article, “ Al Shabaab change of tack may prolong the war in Somalia,” carried by the Kenyan news paper Daily Nation of 13 November 2011. According to the article, “Colonel Cyrus Oguna said Al Shabaab were now operating in groups of two to five…
The new reality means that the group has been forced to melt into the population and operate in small groups, making it harder to launch air strikes against them….The militia has also abandoned their uniforms…making it difficult to identify them.”
In my opinion the most dangerous and deadliest weapon which has kept Al Shabaab in existence to this day, is not the gun, the grenade or the explosives it has in store, but the young people who are easily available for its recruitment progamme! The unemployed youth both educated and uneducated who swarm in their millions throughout East African, provide the fighters which Al Shabaab needs in order to survive!
The following statistics give us an idea of how bad the situation of youth unemployment in East Africa is. In article, “Unemployment worries Minister,” posted by allAfrica.com, Ugandan Minister Eriya Kategaya, “pointed out that 80% of all graduates naturally, fail to secure employment after their studies.” In another article entitled, “Arresting Youth Unemployment At Once Should be Priority, Here’s How,” posted by allAfrica.com, we read, “An unemployment rate of 40 per cent with the youth at the receiving end should scare any right-thinking citizen. It means approximately 16 million Kenyans [out of a population of 40 million] have no means of generating income, and that over 10 million are aged between 18 and 30.”
It is a basic and fundamental human need and right to have a job and so earn one’s living. This means, unemployment has grave effects and consequences on any given human being! Unemployment dehumanizes us because we cannot meet our basic needs! And this leads to depression and other psychological problems. But when we are employed and earn a decent sarary, our self esteem is raised and we feel good about ourselves! In other words, our life is psychologically balanced!
So, many unemployed youth in East Africa would find joining Al Shabaab very attractive. Because by so doing, one becomes employed as a soldier, as a fighter and is well paid! This is better than sitting at home in unending misery of unemployment!
East Africa governments are aware of the problem of youth unemployment and the great threat it poses to the religion. Recently Kayihura the Inspector General of Police in Uganda expressed his fears about the dangers posed by the high rate of unemployment among the youth. In an article, “High unemployment rate worries Kayihura” posted on 1 November 2011, by the Ugandan newspaper, New vision, we thus read, “Kale Kayihura, the Inspector General of Police has expressed fear that the high rate of unemployment among the youth poses a great threat to the security of the country. He said due to unemployment the youth have become mercenaries who can be hired by anybody to cause unrest.”
In another article, “Inside Al-Shabaab Networks in Kenya,” posted by the Kenyan newspaper Daily Nation, on 29 October 2011, we read, “Hundreds of Kenyan youth have been recruited into Al Shabaab over the last six years in a process that has complicated efforts to tackle extremism in the region and which the government is now urgently seeking to reverse.”
So, in theory it is very easy and simple to defeat Al Shabaab because all that is needed is to created jobs for the youth and improve their socio-economic situation. But this imposes an obligation on the East African governments to invest heavily in the socio-economic projects of the young people. Unfortunately we do not see this happening! Where it has been tried corruption by government officials has brought youth projects to a halt!
In Uganda President Museveni put a very good programme in place, popularly known as “Prosperity for all” or “NAADS” to help all Ugandans improve their economic situation. But corruption by the officials in charge of the money is the biggest hindrance to its success! Museveni has therefore twice halted the release of this money because of corruption!
In an article, “Museveni stops NAADS funds again,” posted on 7 July 2010 by Sunrise, we read, “President Yoweri Museveni had for the second time halted the release of the NAADS funds…Museveni says the Ush120 billion allocated to NAADS for this financial year will only be release after thorough scrutiny of the projects and current beneficiaries of the programme… The President’s announcement follows wide spread complaints of financial impropriety, corruption and poor implementation of US$108 million project in various districts.”
The situation in neighbouring Kenya is no different! The government of Kenya put in place a programme populary known as “Kazi Kwa Vijan ” (KKV) in order to help the youth get out of poverty. But corruption has hindered its progress and success and brought it to a halt! In an article, “Kazi Kwa Vijana Scandal,” posted on 28 October 2011, we thus read, “It seems the phrase commonly used to describe the Kazi kwa Vijana (KKV), ‘Kazi kwa Vijana, Pesa kwa Wazee’ [meaning, work for the youth but money for those in big or high places/Elders], holds a lot of water. On Sunday this week, the papers revealed large-scale misappropriation of funds intended for the KKV project.”
And a report by Kenya’s Capital FM News, posted on 24 October 2011, says the following about the World Bank’s suspension of funds for the Kazi Kwa Vijana project : “The World Bank has cancelled the Sh4.3 billion project after and external audit revealed that officials at the Office of the Prime Minister had misappropriated the funds…The World Bank now wants a refund of the money spent so far…a World Bank financial management review found that millions of shillings meant for young Kenyans had instead been paid to a number of senior officials.”
All these reports demonstrated that Al Shabaab continues to exist and to cause unrest in the region partly because of corruption by some officials in our East African governments. These officials swindle the money meant for the socio-economic uplifting of the young people in the region, and in this way contribute to their joining of Al Shabaab in search of greener pastures!
So fighting Al Shabaab and defeating it, will involve among other things, fighting corruption in our East African countries. And this means arresting those corrupt officials and giving them heavy punishments including selling some of their property to get back the money meant for the youth.
Fighting corruption will ensure that the youth benefit from the money and projects meant for them. With their socio-economic situation improved, they will have no more reason to join Al Shabaab. And with reduced numbers of young people joining the militia, the fighting capacity of Al shabaab will be greatly reduced and it will eventually be defeated.
Dominic Vincent Nkoyoyo
Monastery Val Notre-Dame, Canada.
Tuesday, November 15, 2011
Frequently Asked Questions on the Church’s Veneration of Relics
This year the Catholic Congregation of Salesians of Don Bosco will mark its 150th anniversary since foundation.
To mark the celebrations the relics of Don Bosco the founder of the congregation, will make a stop –over in East Africa, Kenya on their world wide pilgrimage to commemorate the anniversary. The relics will be in Kenya from December 1, to 7, 2011.
By Dr. Christopher Owczarek, Catholic University of Eastern Africa (CUEA)
At the end of this year, relics of Don Bosco will make a stop-over in East Africa on their world-wide pilgrimage to commemorate the 150th anniversary of the founding of the Salesian Congregation (1859–2009)--a Catholic order of priests and brothers spread in 130 countries and working in the field of education, especially among the poor youth —and to prepare for the bicentennial of the birth of Don Bosco (1815–2015).
It is in this context that we wish to deepen our understanding of this coming event by re-examining the biblical, theological and historical foundation of the veneration of the relics of saints in the Catholic Church.
In order to do so, we shall try to answer few relevant questions:
1) What are relics of Saints?
These are the material remains of the saints which are venerated as signs of their continued presence in the world. The word relic comes from the Latin reliquiae, meaning "remains" or "something left behind". They may be physical remains of a saint (a bone, a hair, skull, a limb, etc.), an item that the saint wore (a shirt, a glove, etc.) or an item that the saint owned or frequently used (a crucifix, rosary, a prayer book etc.) or even a piece of cloth that is attached to these.
2) Is the Veneration of the Relics peculiar to the Catholic Church?
The veneration of relics is, to some extent, a primitive instinct, and it is associated with many other religious systems besides that Christianity. At ancient Athens the supposed remains of ancient heroes, Oedipus and Theseus enjoyed an honour which it is very difficult to distinguish from a religious cult. Miracles and healing were only rarely attributed to them; rather, their presence protected the city, as the tomb of Oedipus was said to protect Athens. The tomb of Theseus became a sanctuary for runaway slaves and all men of low estate who were afraid of men in power.
In the Far East, the famous story of the distribution of the relics of Buddha, an incident which is believed to have taken place immediately after his death, seems to have found remarkable confirmation in certain modern archaeological discoveries. In any case the extreme development of relic-worship amongst the Buddhists of every sect is not in dispute.
3) Has the Catholic Church theologically justified pagan or, we can say, purely human practices and even developed them? Or, as the great Reformer Martin Luther maintained, is the worship of relics a money-making invention of the worldly Church that deserves condemnation?
We need to state this right away: the Church has not invented the veneration of relics, just as she has not invented the Incarnation of Christ and his Resurrection. As in the case of the Incarnation and Resurrection of Jesus, those who came to believe in him did so because of the overwhelming evidence of his supernatural power and presence even after his death. Similarly, in case of the relics, i.e., the material remains of the saints, the believers simply witnessed some extraordinary events associated with them.
During his ministry on earth, Jesus displayed his divine power through his word and touch. Even the clothes he wore, when approached with faith, could transmit his healing power. We read in the Gospel according to Luke 8:43-48: 43 And a woman who had had a flow of blood for twelve years and could not be healed by anyone, 44 came up behind him, and touched the fringe of his garment; and immediately her flow of blood ceased(Luke 8:43-48).
What happened to that woman was not just an isolated event, as the Gospel according to Mark (6:56) tells us: wherever he came, in villages, cities, or country, they laid the sick in the market places, and besought him that they might touch even the fringe of his garment; and as many as touched it were made well.
Jesus promised his disciples that those who believe in him would do the works he was doing and even greater then these (John 14:12: Truly, truly, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father.)
This prophecy came true after the ascension of Jesus. In the New Testament we find the description of such great works in the life of the apostles Peter and Paul. We read in the Acts of the Apostles: (5:14-16) And more than ever believers were added to the Lord, multitudes both of men and women, 15 so that they even carried out the sick into the streets, and laid them on beds and pallets, that as Peter came by at least his shadow might fall on some of them. 16 The people also gathered from the towns around Jerusalem, bringing the sick and those afflicted with unclean spirits, and they were all healed. Then in 19:11-12: And God did extraordinary miracles by the hands of Paul, 12 so that handkerchiefs or aprons were carried away from his body to the sick, and diseases left them and the evil spirits came out of them.
If just a shadow cast by Peter’s body or a handkerchief that touched the body of Paul were bringing healing, this was a clear indication that their bodies were the dwelling place of the Holy Spirit and the divine power emanated from them. (Cf. 1 Cor 6:19 Do you not know that your body is a temple of the Holy Spirit within you, which you have from God?). Christians expected that even after their death the time would come when their bodies would rise to everlasting life, transformed and glorified, but still their bodies (cf. 1 Cor 15:35-57). That is why, right from the beginning, they venerated the bodies of great apostles and martyrs and wished to be buried close to them in order to be raised together with them.
The early Fathers often quoted an event linked to Elisha’s bones in order to demonstrate the efficacy of the relics: “So Elisha died, and they buried him. Now bands of Moabites used to invade the land in the spring of the year. 21 And as a man was being buried, lo, a marauding band was seen and the man was cast into the grave of Elisha; and as soon as the man touched the bones of Elisha, he revived, and stood on his feet (2 Kings 13:20-21)”
4) What is the Catholic doctrine regarding the veneration of relics of the saints?
In fact, right from the beginning the Church strived to keep the use of relics in perspective. In his Letter to Riparius, St. Jerome (d. 420) wrote: “We do not worship, we do not adore, for fear that we should bow down to the creature rather than to the Creator, but we venerate the relics of the martyrs in order the better to adore Him whose martyrs they are.” St. Cyril of Alexandria (376-444) added: “We by no means consider the holy martyrs to be gods, nor are we wont to bow down before them adoringly, but only relatively and reverentially”.
The great medieval theologian, St. Thomas, had this to say regarding the relics: “Those who have an affection to any person hold in honour all that was intimately connected with him. Hence, while we love and venerate the saints who were so dear to God, we also venerate all that belonged to them, and particularly their bodies, which were once the temples of the Holy Spirit, and which are some day to be conformed to the glorious body of Jesus Christ. Whence also”, adds St. Thomas, “God fittingly does honour to such relics by performing miracles in their presence”.
The teaching of the Catholic Church with regard to the veneration of relics is summed up in a decree of the Council of Trent, which enjoins on bishops and other pastors to instruct their flocks that “the holy bodies of holy martyrs and of others now living with Christ—which bodies were the living members of Christ and ‘the temple of the Holy Ghost’ (1 Corinthians 6:19) and which are by Him to be raised to eternal life and to be glorified are to be venerated by the faithful, for through these [bodies] many benefits are bestowed by God on men…
As we can see, the argument in favour of the veneration of the relics is not a fruit of some complicated theological doctrine but it is based on the facts on the ground, namely, the miracles occurring when the relics of saints are approached with faith. In this way, the Incarnation aspect of Christian faith is manifested, that is, God continues to manifest his power through the agency of the material body.
To mark the celebrations the relics of Don Bosco the founder of the congregation, will make a stop –over in East Africa, Kenya on their world wide pilgrimage to commemorate the anniversary. The relics will be in Kenya from December 1, to 7, 2011.
By Dr. Christopher Owczarek, Catholic University of Eastern Africa (CUEA)
At the end of this year, relics of Don Bosco will make a stop-over in East Africa on their world-wide pilgrimage to commemorate the 150th anniversary of the founding of the Salesian Congregation (1859–2009)--a Catholic order of priests and brothers spread in 130 countries and working in the field of education, especially among the poor youth —and to prepare for the bicentennial of the birth of Don Bosco (1815–2015).
It is in this context that we wish to deepen our understanding of this coming event by re-examining the biblical, theological and historical foundation of the veneration of the relics of saints in the Catholic Church.
In order to do so, we shall try to answer few relevant questions:
1) What are relics of Saints?
These are the material remains of the saints which are venerated as signs of their continued presence in the world. The word relic comes from the Latin reliquiae, meaning "remains" or "something left behind". They may be physical remains of a saint (a bone, a hair, skull, a limb, etc.), an item that the saint wore (a shirt, a glove, etc.) or an item that the saint owned or frequently used (a crucifix, rosary, a prayer book etc.) or even a piece of cloth that is attached to these.
2) Is the Veneration of the Relics peculiar to the Catholic Church?
The veneration of relics is, to some extent, a primitive instinct, and it is associated with many other religious systems besides that Christianity. At ancient Athens the supposed remains of ancient heroes, Oedipus and Theseus enjoyed an honour which it is very difficult to distinguish from a religious cult. Miracles and healing were only rarely attributed to them; rather, their presence protected the city, as the tomb of Oedipus was said to protect Athens. The tomb of Theseus became a sanctuary for runaway slaves and all men of low estate who were afraid of men in power.
In the Far East, the famous story of the distribution of the relics of Buddha, an incident which is believed to have taken place immediately after his death, seems to have found remarkable confirmation in certain modern archaeological discoveries. In any case the extreme development of relic-worship amongst the Buddhists of every sect is not in dispute.
3) Has the Catholic Church theologically justified pagan or, we can say, purely human practices and even developed them? Or, as the great Reformer Martin Luther maintained, is the worship of relics a money-making invention of the worldly Church that deserves condemnation?
We need to state this right away: the Church has not invented the veneration of relics, just as she has not invented the Incarnation of Christ and his Resurrection. As in the case of the Incarnation and Resurrection of Jesus, those who came to believe in him did so because of the overwhelming evidence of his supernatural power and presence even after his death. Similarly, in case of the relics, i.e., the material remains of the saints, the believers simply witnessed some extraordinary events associated with them.
During his ministry on earth, Jesus displayed his divine power through his word and touch. Even the clothes he wore, when approached with faith, could transmit his healing power. We read in the Gospel according to Luke 8:43-48: 43 And a woman who had had a flow of blood for twelve years and could not be healed by anyone, 44 came up behind him, and touched the fringe of his garment; and immediately her flow of blood ceased(Luke 8:43-48).
What happened to that woman was not just an isolated event, as the Gospel according to Mark (6:56) tells us: wherever he came, in villages, cities, or country, they laid the sick in the market places, and besought him that they might touch even the fringe of his garment; and as many as touched it were made well.
Jesus promised his disciples that those who believe in him would do the works he was doing and even greater then these (John 14:12: Truly, truly, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father.)
This prophecy came true after the ascension of Jesus. In the New Testament we find the description of such great works in the life of the apostles Peter and Paul. We read in the Acts of the Apostles: (5:14-16) And more than ever believers were added to the Lord, multitudes both of men and women, 15 so that they even carried out the sick into the streets, and laid them on beds and pallets, that as Peter came by at least his shadow might fall on some of them. 16 The people also gathered from the towns around Jerusalem, bringing the sick and those afflicted with unclean spirits, and they were all healed. Then in 19:11-12: And God did extraordinary miracles by the hands of Paul, 12 so that handkerchiefs or aprons were carried away from his body to the sick, and diseases left them and the evil spirits came out of them.
If just a shadow cast by Peter’s body or a handkerchief that touched the body of Paul were bringing healing, this was a clear indication that their bodies were the dwelling place of the Holy Spirit and the divine power emanated from them. (Cf. 1 Cor 6:19 Do you not know that your body is a temple of the Holy Spirit within you, which you have from God?). Christians expected that even after their death the time would come when their bodies would rise to everlasting life, transformed and glorified, but still their bodies (cf. 1 Cor 15:35-57). That is why, right from the beginning, they venerated the bodies of great apostles and martyrs and wished to be buried close to them in order to be raised together with them.
The early Fathers often quoted an event linked to Elisha’s bones in order to demonstrate the efficacy of the relics: “So Elisha died, and they buried him. Now bands of Moabites used to invade the land in the spring of the year. 21 And as a man was being buried, lo, a marauding band was seen and the man was cast into the grave of Elisha; and as soon as the man touched the bones of Elisha, he revived, and stood on his feet (2 Kings 13:20-21)”
4) What is the Catholic doctrine regarding the veneration of relics of the saints?
In fact, right from the beginning the Church strived to keep the use of relics in perspective. In his Letter to Riparius, St. Jerome (d. 420) wrote: “We do not worship, we do not adore, for fear that we should bow down to the creature rather than to the Creator, but we venerate the relics of the martyrs in order the better to adore Him whose martyrs they are.” St. Cyril of Alexandria (376-444) added: “We by no means consider the holy martyrs to be gods, nor are we wont to bow down before them adoringly, but only relatively and reverentially”.
The great medieval theologian, St. Thomas, had this to say regarding the relics: “Those who have an affection to any person hold in honour all that was intimately connected with him. Hence, while we love and venerate the saints who were so dear to God, we also venerate all that belonged to them, and particularly their bodies, which were once the temples of the Holy Spirit, and which are some day to be conformed to the glorious body of Jesus Christ. Whence also”, adds St. Thomas, “God fittingly does honour to such relics by performing miracles in their presence”.
The teaching of the Catholic Church with regard to the veneration of relics is summed up in a decree of the Council of Trent, which enjoins on bishops and other pastors to instruct their flocks that “the holy bodies of holy martyrs and of others now living with Christ—which bodies were the living members of Christ and ‘the temple of the Holy Ghost’ (1 Corinthians 6:19) and which are by Him to be raised to eternal life and to be glorified are to be venerated by the faithful, for through these [bodies] many benefits are bestowed by God on men…
As we can see, the argument in favour of the veneration of the relics is not a fruit of some complicated theological doctrine but it is based on the facts on the ground, namely, the miracles occurring when the relics of saints are approached with faith. In this way, the Incarnation aspect of Christian faith is manifested, that is, God continues to manifest his power through the agency of the material body.
Tuesday, October 25, 2011
The Big Bang of Inner Transformation: Voice of the Transcendent
By Dominic Vincent Nkoyoyo*
After all the struggles and pains we go through in life, the shattering disappointments that sometimes bring us on the verge of despair, and after our successes in this world if any, the inevitable question is, ‘what next?’
This question is embodied and implied in every project, big or small, which we undertake!
This same question reveals also the limitations and weaknesses of our human powers and potential! For when we think of death, and ask, ‘what next?’ We come to a halt! Our cognitive and imaginative powers hit the wall! And all our psychic forces and capabilities, both conscious and unconscious, reach their extreme limits!
What lies beyond our earthly life is inconceivable! The very fact that we know neither the specific and decisive moment when we shall breath our last nor where and how we shall die, is enough to demonstrate that at a purely human level, we have no idea whatsoever of what lies beyond earthly life! If we knew that specific moment when we shall die, that would at least bring us very close to peering into the mystery of what lies beyond the grave!
And the fact of the decomposition of the human body at death, and the termination of all ordinary and normal communication with the dead, makes it even harder and more difficult to believe that there is life after death!
It demands therefore, consultation or getting in touch with an intelligence that is more powerful than ours, an intelligence that is omniscient to know what happens next after our death! In other words we have to get in contact with the Transcendent!
But does the Transcendent, the all knowing Intelligence exist? Being transcendent, being beyond all our psychic powers and ordinary experience, we have no scientific or experimental way of proving or refuting its existence!
And this leaves us with only three possible answers or solutions all of which are just matter of faith, namely: to believe that it exists, or that it does not exist, or that we just do not know whether or not it exists! This groups all human beings into three categories: the theists, the atheists and the agnostics! And no one has a right to condemn anybody for the position they hold! This is what we call freedom of conscience or religion or worship.
As for me, I situate myself in the camp or category of theists! I believe in the existence of the Transcendent! I acknowledge the presence of ‘The All Knowing Intelligence,’ active in each person’s life and in the universe at large! And this means that by getting in touch with it, this Transcendent and ‘All Knowing Intelligence,’ I can have at least a vague idea of what next, after our life here below!
But it is important that I share the reasons why I personally prefer theism to atheism and agnosticism! In other words, I have to answer the question, why theism appeals to me more than atheism and agnosticism. This is a long story and a search that has been tedious and sometimes very painful through the labyrinth of conflicting ideas, contradictory opinions and irreconcilable doctrines.
I was born to Roman Catholic parents. They were not very devoted Christians, but all the same they often went to Church, and we too their children followed. But this is not the reason why I believe in the existence of ‘The All Knowing and All Powerful Intelligence!’ For at some point during my youthful years, I had a terrible inner crisis that nearly forced me to abandon my faith and become an atheist!
In brief it happened like this, one day during my third year of philosophy in the Major Seminary, as I genuflected before the Blessed Sacrament, I was cast into the worst and darkest spiritual nightmare of my life! For the first time in my life I doubted the real presence of Jesus in the Blessed Sacrament.
How could a whole person, a fully grown up human being that Jesus was, squeeze or compress himself and be contained in such a small host! I wondered. The doubt then extended to his historical existence. Did Jesus really exist? Could the Jesus story not be just one of the legends told from generation to generation? All these questions crossed my baffled and puzzled mind!
For the following three months I went to the library nearly every day and read books big and small, I read commentaries on the scriptures, theological and philosical books in search for a satisfactory answer to my questions. Unfortunately, I found none! But my conscious search for the Transcendent as a mature person had began.
Up until then I had taken Jesus Christ as the centre and meaning of my life, but here I was my faith in him totally shattered! And could find no answer to those deep questions about his historical existence and real presence in the Blessed Sacrament! So I decided that it was no longer meaningful for me to continue being a believer and a Christian!
It was therefore necessary for me to redirect my life! I had to take another path! And the path that my head proposed to me was to join the notorious army of Field Marshal Idi Amin Dada Ssalongo, CBE (Conquerer of British Empire) and Life President of Uganda! And my next move was to throw away my Bible and all the religious articles like the rosary and medals which I had in my possession.
Very soon the day for throwing away all these things that had become meaningless to me came. I gathered them and piled them on my table! But for reasons beyond my grasp when I looked at my Bible as it lay there on the table, I said to myself, «Before I throw away this Bible, let me open it for the very last time in my life!»
And a miracle I will never forget as long as I live, the miracle that saved my faith and so retained me in the camp of theists happened! For when I opened it, my eyes fell on (Jn. 14 :21) which reads : «Anybody who receives my commandments and keeps them will be one who loves me; and anybody who loves me will be loved by my Father, and I shall love him and reveal myself to him.»
When I read this verse, my heart told me not to abandon my faith. For Christ had promised to reveal himself to us! And all along what I had wanted was exactly that, to have just a glimpse of this Christ! And in a way I cannot explain, interiorly all the doubts that had assailed me about the real presence of the Lord in the Blessed Sacrament and his historical existence vanished like smoke!
But even then, I am still just at the beginning of my search for the Transcendent. For I have not yet experienced that big bang of total inner transformation which those who clearly heard the Voice of the Transcendent underwent! Radical and profound changes in their lives clear not just to themselves, but to everybody!
The following are some of the great and prominent figures that underwent such a radical change after hearing the transforming Voice of the Transcendent:
Samuel: «Yahweh then came and stood by, calling as he had done before, ‘Samuel! Samuel!’ Samuel answered, ‘Speak, Yahweh, your servant is listening’….
Samuel grew up and Yahweh was with him…and the word of Samuel went out to all Israel.» (1 Sam.3 :10-21. 4 :1)
St. Paul: St. Paul says this of himself, «You must have heard of my career as a practicing Jew, how merciless I was persecuting the Church of God, how much damage I did to it.» (Gal.1:13). But this same Paul on the road to Damascus heard the Voice of the Transcendent and a big bang of transformation took place in his life! And he became one of the greatest pillars of Christianity! In the Acts of the Apostles we thus read:
Suddenly, while he was travelling to Damascus and just before he reached the city, there came a light from heaven all round him. He fell to the ground, and he heard a voice saying, ‘Saul, Saul, why are you persecuting me?’ ‘Who are you, Lord?’ he asked, and the voice answered, ‘I am Jesus, and you are persecuting me….’(A/A.9 :3ff)
After hearing the Voice of the Transcendent, Paul’s life changed totally! He made a U-turn! The change was radical and visible! And everybody was astounded!
Blaise Pascal: This great French philosopher, mathematician and scientist, on the night of November 23, 1645, he had a big bang of inner transformation, a spiritual experience that completely changed his life! He heard the Voice, the Word of Jesus Christ and promised never to forget his Word! For at the end of the account of this experience which is called: Blaise Pascal’s night of fire, he wrote, «Total submission to Jesus Christ and my director. Everlasting joy in return for one day’s effort on earth. I will not forget thy word. Amen.»
After the night of fire, Pascal’s life radically changed and this was clear to all those who knew him! It was a real big bang of inner transformation! And from then on he spent most of his time not on Mathematics, Philosophy and Science, but on moral and spiritual matters.
*Dominic Vincent Nkoyoyo, Monastery Val Notre-Dame, Canada.
After all the struggles and pains we go through in life, the shattering disappointments that sometimes bring us on the verge of despair, and after our successes in this world if any, the inevitable question is, ‘what next?’
This question is embodied and implied in every project, big or small, which we undertake!
This same question reveals also the limitations and weaknesses of our human powers and potential! For when we think of death, and ask, ‘what next?’ We come to a halt! Our cognitive and imaginative powers hit the wall! And all our psychic forces and capabilities, both conscious and unconscious, reach their extreme limits!
What lies beyond our earthly life is inconceivable! The very fact that we know neither the specific and decisive moment when we shall breath our last nor where and how we shall die, is enough to demonstrate that at a purely human level, we have no idea whatsoever of what lies beyond earthly life! If we knew that specific moment when we shall die, that would at least bring us very close to peering into the mystery of what lies beyond the grave!
And the fact of the decomposition of the human body at death, and the termination of all ordinary and normal communication with the dead, makes it even harder and more difficult to believe that there is life after death!
It demands therefore, consultation or getting in touch with an intelligence that is more powerful than ours, an intelligence that is omniscient to know what happens next after our death! In other words we have to get in contact with the Transcendent!
But does the Transcendent, the all knowing Intelligence exist? Being transcendent, being beyond all our psychic powers and ordinary experience, we have no scientific or experimental way of proving or refuting its existence!
And this leaves us with only three possible answers or solutions all of which are just matter of faith, namely: to believe that it exists, or that it does not exist, or that we just do not know whether or not it exists! This groups all human beings into three categories: the theists, the atheists and the agnostics! And no one has a right to condemn anybody for the position they hold! This is what we call freedom of conscience or religion or worship.
As for me, I situate myself in the camp or category of theists! I believe in the existence of the Transcendent! I acknowledge the presence of ‘The All Knowing Intelligence,’ active in each person’s life and in the universe at large! And this means that by getting in touch with it, this Transcendent and ‘All Knowing Intelligence,’ I can have at least a vague idea of what next, after our life here below!
But it is important that I share the reasons why I personally prefer theism to atheism and agnosticism! In other words, I have to answer the question, why theism appeals to me more than atheism and agnosticism. This is a long story and a search that has been tedious and sometimes very painful through the labyrinth of conflicting ideas, contradictory opinions and irreconcilable doctrines.
I was born to Roman Catholic parents. They were not very devoted Christians, but all the same they often went to Church, and we too their children followed. But this is not the reason why I believe in the existence of ‘The All Knowing and All Powerful Intelligence!’ For at some point during my youthful years, I had a terrible inner crisis that nearly forced me to abandon my faith and become an atheist!
In brief it happened like this, one day during my third year of philosophy in the Major Seminary, as I genuflected before the Blessed Sacrament, I was cast into the worst and darkest spiritual nightmare of my life! For the first time in my life I doubted the real presence of Jesus in the Blessed Sacrament.
How could a whole person, a fully grown up human being that Jesus was, squeeze or compress himself and be contained in such a small host! I wondered. The doubt then extended to his historical existence. Did Jesus really exist? Could the Jesus story not be just one of the legends told from generation to generation? All these questions crossed my baffled and puzzled mind!
For the following three months I went to the library nearly every day and read books big and small, I read commentaries on the scriptures, theological and philosical books in search for a satisfactory answer to my questions. Unfortunately, I found none! But my conscious search for the Transcendent as a mature person had began.
Up until then I had taken Jesus Christ as the centre and meaning of my life, but here I was my faith in him totally shattered! And could find no answer to those deep questions about his historical existence and real presence in the Blessed Sacrament! So I decided that it was no longer meaningful for me to continue being a believer and a Christian!
It was therefore necessary for me to redirect my life! I had to take another path! And the path that my head proposed to me was to join the notorious army of Field Marshal Idi Amin Dada Ssalongo, CBE (Conquerer of British Empire) and Life President of Uganda! And my next move was to throw away my Bible and all the religious articles like the rosary and medals which I had in my possession.
Very soon the day for throwing away all these things that had become meaningless to me came. I gathered them and piled them on my table! But for reasons beyond my grasp when I looked at my Bible as it lay there on the table, I said to myself, «Before I throw away this Bible, let me open it for the very last time in my life!»
And a miracle I will never forget as long as I live, the miracle that saved my faith and so retained me in the camp of theists happened! For when I opened it, my eyes fell on (Jn. 14 :21) which reads : «Anybody who receives my commandments and keeps them will be one who loves me; and anybody who loves me will be loved by my Father, and I shall love him and reveal myself to him.»
When I read this verse, my heart told me not to abandon my faith. For Christ had promised to reveal himself to us! And all along what I had wanted was exactly that, to have just a glimpse of this Christ! And in a way I cannot explain, interiorly all the doubts that had assailed me about the real presence of the Lord in the Blessed Sacrament and his historical existence vanished like smoke!
But even then, I am still just at the beginning of my search for the Transcendent. For I have not yet experienced that big bang of total inner transformation which those who clearly heard the Voice of the Transcendent underwent! Radical and profound changes in their lives clear not just to themselves, but to everybody!
The following are some of the great and prominent figures that underwent such a radical change after hearing the transforming Voice of the Transcendent:
Samuel: «Yahweh then came and stood by, calling as he had done before, ‘Samuel! Samuel!’ Samuel answered, ‘Speak, Yahweh, your servant is listening’….
Samuel grew up and Yahweh was with him…and the word of Samuel went out to all Israel.» (1 Sam.3 :10-21. 4 :1)
St. Paul: St. Paul says this of himself, «You must have heard of my career as a practicing Jew, how merciless I was persecuting the Church of God, how much damage I did to it.» (Gal.1:13). But this same Paul on the road to Damascus heard the Voice of the Transcendent and a big bang of transformation took place in his life! And he became one of the greatest pillars of Christianity! In the Acts of the Apostles we thus read:
Suddenly, while he was travelling to Damascus and just before he reached the city, there came a light from heaven all round him. He fell to the ground, and he heard a voice saying, ‘Saul, Saul, why are you persecuting me?’ ‘Who are you, Lord?’ he asked, and the voice answered, ‘I am Jesus, and you are persecuting me….’(A/A.9 :3ff)
After hearing the Voice of the Transcendent, Paul’s life changed totally! He made a U-turn! The change was radical and visible! And everybody was astounded!
Blaise Pascal: This great French philosopher, mathematician and scientist, on the night of November 23, 1645, he had a big bang of inner transformation, a spiritual experience that completely changed his life! He heard the Voice, the Word of Jesus Christ and promised never to forget his Word! For at the end of the account of this experience which is called: Blaise Pascal’s night of fire, he wrote, «Total submission to Jesus Christ and my director. Everlasting joy in return for one day’s effort on earth. I will not forget thy word. Amen.»
After the night of fire, Pascal’s life radically changed and this was clear to all those who knew him! It was a real big bang of inner transformation! And from then on he spent most of his time not on Mathematics, Philosophy and Science, but on moral and spiritual matters.
*Dominic Vincent Nkoyoyo, Monastery Val Notre-Dame, Canada.
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