By Fr. Arthur Khofi Phiri, STD (MF), 24.01.2012 - CODIAC, Cotonou-Benin

INTRODUCTION

Africae Munus comes from the second Synod of the African Bishops, who gathered in Rome from 4-25 October, 2009. It treats the commitment of the African Church to Reconciliation, Justice and Peace in five chapters in which Pope Benedict XVI discusses, first, the basis and concept of Justice, second, the methodology to Reconciliation, Justice and Peace, third, Channels of Reconciliation, Justice and Peace in the Church, fourth, the means and tools, fifth, the encounter with Christ as the Springboard. The Pope concludes by stating  that Reconciliation, Justice and Peace spring from the Trinitarian love. Africa should therefore take heart, rise and commit herself to the evangelization that promotes Reconciliation, Justice and Peace. The document opens with a very positive image of Africa describing it as the spiritual lung of humanity [13].

basis and concept of justice

In the first chapter, the Pope indicates the condition and basis for Africa’s concern for Reconciliation, Peace and Justice as faith, interior authenticity in the face of the Gospel and to have Christ as the pinnacle of African Life. The faith of the people of Africa makes the continent religious and truly that is what Africa is. Africa’s love for Jesus makes love the centre of its life. This love calls for Justice. Love and Justice are connected. Jesus is the source of Justice and Justice calls that we are reconciled with God. Justice springs from love and leads to peace. In this way, Love, Justice and Peace overpower sin. The State and the Church have a role to play in ensuring Justice. Whereas it is the State’s mandate to implement the demands of Justice, it is the Church’s role to be the conscience of society. In the example of Zachaeus, the concept of Justice after the heart of Jesus comes out to be giving due to the deserved. When Zachaeus encountered Christ, he was compelled to be just [Lk 19:7]. Christian Justice goes beyond giving the due to a preferential option for the poor, the sick and the prisoners [25]. In this sense, Justice moves from giving the due to self-giving, and the Church has to be the champion of this Justice. The giving of the due to another person is the minimum form of Justice. The maximum form entails self-donation in love for the betterment of the less privileged in society. Justice is life based on the beatitudes.

methodology to reconciliation, justice and peace

In the second chapter, the document proposes the path towards Reconciliation, Peace and Justice. It indentifies care for human beings, living in harmony, appreciating the African concept of life and the communion of life among the believers.

By care for the human person, the document refers to the integral care of a human being considering the fact that human beings live the diversity of cultures of which others are good while others are not. The measure of the good and bad cultures is Christ, personified in the Word and Eucharist. This care, therefore, calls on Africans to experience a complete turn to Christ, expressed and experienced, in the sacrament of Reconciliation as a school of the heart. This sacrament illuminates an individual’s spiritual and moral actions, allowing one’s faith to shape the understanding of the world order. Like Justice, Reconciliation stems from love and allows the deepest communion of person in the mystical body of Christ. This communion reflects the unity of the Trinity and calls the members of the mystical body to the purification of those cultures contrary to the Gospel values. Guided by the Holy Spirit and in line with the Gospel, Bishops have a role to distinguish the good African culture from the bad as good seeds separated from the bad. The diversity of the African culture should not downplay the communion of the members of the Church acquired through baptism and by which they fraternally share in the Word and Eucharist.

By living in harmony as a requisite for Reconciliation, Justice and Peace, the document calls for the harmonious living of the different membership of the African community. These include family, the elderly, men, women, the youth and the children. The family is the sanctuary of life and consequently a cell of society and the Church.  The family is identified as a school of love, peace, respect, faith and reconciliation. These qualities make the family cardinal in realizing Reconciliation, Peace and Justice. For this reason therefore, the family has to be protected [43] and the document notes that the strength of every family is the Eucharist which explicates the kind of love that governs marriage and on which the family is built. Love, supplemented by prayer in its personal and communal dimensions, makes what marriage is. Being a school of faith, the family is the place of true evangelization through the witness to the truth of the parents. In this way, Christian family life is not only a channel of physical life but also of spiritual life. In Africa, the family provides a place for the elderly. This is an African characteristic which attaches wisdom to old age. The wisdom associated with old age is a guiding star to the younger generation in matters of life and faith. This is partly seen in the role of the elderly as traditional leaders. Apart from being a place for the elderly, the family is a place in which men fulfill their duties as husbands and fathers by sacrificing themselves to raise children, thereby making a distinguished contribution to society and the Church. That is why, in the words of St. Paul, the Pope invites men to a Christ-like lasting love and self-giving: love your wives as Christ loved his Church. Fatherhood shares in God’s redemptive work in Christ. Women are an inseparable part of family life. The Pope reports of a very positive image of women. They form a basis of family life, and so, of society and the Church. Their contribution to the Church is unsurpassed and is the backbone of the Local Church [58]. The Church in Africa should acknowledge this immeasurable contribution of women by taking a lead in the fight against cultures that debase women. With the understanding that man and woman have the same human dignity, women should take a leading role in the defense of Peace, Justice, family, human dignity, religion and the reduction of poverty. The document raises concern on the life of the youths. Youthfulness is a gift of God which should be loved and esteemed and so, the longings of the youths such as freedom and friendship should find answers in Jesus Christ through prayer and the sacraments. There is need for clarity in the formative messages relayed to youth, a deliberately created space for them in the running of society and the Church and a guard against the temptations of ideologies, money, drugs, sex, violence through hard work and human, intellectual and spiritual formation. This will allow the youth shape their future with confidence. This attitude to the youths builds up on the manner in which children are received. Children are God’s gift to the family, the Church and society. These institutions should have a particular concern for them. On the level of human life, children are equal to other human beings, a reason that entitles them to Justice that human beings deserve. This is why the Church, as Mother, following Christ who had a special liking for the children and portrayed them as a model of faith, denounces all forms of child abuses.

The other contributing factor to the realization of Reconciliation, Justice and Peace is the African concept of life. Africa comprehends of life as the ancestors, the living, the unborn, the universe and the invisible. This understanding sets ground for faith in Christ and his message and of appreciating human dignity [69]. Through good governance and a concern for the migrants, the displaced persons and the refugees, Africa is called to the protection of life. The Church in Africa has to be cautious with the ambiguity of the international language that contradicts the basis of the Catholic teaching in the promotion of human life. The Pope made particular reference to women’s reproductive health in line with abortion. The Church’s position and language about the dignity of human life and the evil of abortion is not ambiguous. This position separates the Church from the world [Cf. 15:19; 17:16]. Guard must be taken against the abuse of alcohol and drugs as these have risked human life through the behavior leading to the spread of HIV/AIDS. Whereas the AIDS pandemic calls for medical response, the real solution resides in sexual behavioral change precipitated by an anthropology anchored in natural law and enlightened by the Word of God and the Church’s teaching [72]’ and by the elimination of ignorance through education which both the Church and governments have to champion. Protection of life is strictly connected to respect for creation and the eco-systems. Africa is endowed with numerous natural resources which call her to be the principle agent of its economic and social progress in line with the globalization of solidarity that is person-based. Care by Africa and other nations interested in the resources of Africa should ensure that the eco-system, meant for the survival of the human family, is unthreatened. Going by this attitude, governments can be instruments of Reconciliation, Justice and Peace and the Church a promoter of a culture of the rule of law.

Protection of life in Africa cannot be detached from dialogue and communion among believers, expressed in working together for Reconciliation, Justice and Peace. The communion of the followers of Christ is imperative on the path to reconciliation and is a guarantee for peace. In addition to the discernment of the authentic Christianity of some emerging sets, solid social infrastructure, family solidarity and adequate catechesis should be consolidated to curb the falsehood of the mushrooming sects and their prophecy. An interest into the study of divergent and good ideas in the African tradition religions should be taken with the background of the solid understanding of the teaching of Christ. The dual affiliation to Africa tradition religion and Christianity is still a serious challenge especially as seen in some people’s recourse to witchcraft during the times of anxiety in health, well being, children and the threat of evil. Still on the level of dialogue, the Pope acknowledges the presence of Islam in its complexity – ranging from good to very hostile relations with the Christian fraternity in some African countries. The Pope’s message along the same is very clear: persist in esteem for Muslims, who “worship God who is one, living and subsistent; merciful and almighty, the creator of heaven and earth, who has also spoken to humanity [94]. The Pope further emphasizes that religious freedom is the road to peace. Christians have to be Salt to the earth and Light of the world.

CHANNEL OF RECONCILIATION, JUSTICE AND PEACE IN THE CHURCH

The third chapter identifies the important channels of Reconciliation Peace and Justice in the Church as Bishops, priests, missionaries, consecrated persons, seminarians, catechists and the lay faithful. In reference to them, the Pope asserts that the beginning of Justice and peace is an interior reconciliation with God and self. The Bishops’ holiness and their communion with the presybyterate and the different levels of the Church are cardinal in fulfilling their pastoral duties. This communion has to be evident at the local, national, regional and the universal Church. The bishop has to give due respect to the priests as friends and co-workers around the episcopacy. It is in this way that the Church reflects the Trinitarian unity which is the basis of its existence. It is the Bishop’s duty to exhort his priests in daily prayer, in the worthy celebration of sacraments. Bishops have to direct their energies to the message of salvation than to the idol of culture. As true shepherds of their flock, Bishops are to be exemplary, present in their dioceses and transparent in financial matters. Priests, being the co-workers of the Bishop, need to grow in holiness. They have to resist the temptation of sliding into political or social work as this reduces their prime commitment of forming their flock in Christian virtues. This kind of priestly commitment contributes greatly to the transformation of Africa and should be enhanced by regular intellectual and spiritual on-going formation programs to help priests grow in obedience, simplicity, humility, filial love to the bishop, truth to the commitment to celibacy and detachment from material possession such as family, personal relatives, life and money. For Reconciliation, Justice and Peace to be realized, the diocesan pastoral plan has to be devoted to the sacraments of Penance and Eucharist, catechesis, lay formation and on-going dialogue with those holding influential positions in society. This contributes to the growth of faith. Appreciating the growth of faith, the document recognizes the zeal of the missionaries with which they implanted the seed of faith on the African soil and calls for the canonization of some. Permanent deacons add to the same faith by bearing witness to the Gospel in the welfare of husbands, fathers, women, children, the ill and the poor. It is in the said that they encounter Jesus. As regards consecrated persons, the document upholds community life, poverty, celibacy and obedience. Consecrated life shows that fraternity even in the diversity of cultures and background is possible. It can, therefore, contribute a great deal to the Reconciliation, Justice and Peace. Community life is important for those who choose to follow Christ. Seminarians, therefore, training to be priests, should learn to live in communities to later appreciate the priestly fraternity. They should have a sound human and psychological growth, knowing well their culture but getting more rooted in the values of Christ. This will help them break the barriers that frustrate the efforts towards Reconciliation, Justice and Peace. To enhance their formation and concern for Reconciliation, Justice and Peace, seminarians are called to a life of serious study and prayer. In preparing the Church in Africa for peace and Justice, the role of the catechists cannot be left for the past. It is even more needed in the present and will so, in the future. To make catechists efficient tools of evangelization, Bishops have to provide for their human, intellectual, doctrinal, moral and pastoral formation and have to care about their living conditions and remunerations. Catechists’ main mission is the evangelization of the lay faithful. The faithful play an important role in the Church and so, dioceses should establish centers of biblical, spiritual, liturgical, and pastoral formation for the faithful so that they can respond to their call to holiness in a manner that dignifies life and does not aim at mere profit making. On this level, work is honorable for it exposes the faithful to the preferential option for the poor and stewardship of God’s creation.

MEANS AND TOOLS.

The fourth chapter is concerned with the means and tools of evangelization. The Pope identifies the Church, education, health and information technology and communication. On an individual level, God has given us means such as thinking, listening, speaking and acting, while, on the collective basis, he has given us the Holy Spirit as a gift and means in the Church. The Church is a sign of the communion of the entire humanity. This communion is evident in the lives of the dioceses, parishes, small Christian communities and the domestic Church, the family. In the celebration of the Eucharist, these institutions become Christ’s means of Reconciliation and Peace for humanity and through which the members express their being one’s guardian and host. The Church values education as a means through which African children get to know their culture and through which they appreciate the Christian values and get to learn how to create bonds of love and harmony in society. In the name of Justice, then, African children should be given a right to education and knowledge of the truth, inspired by Christian values. It is recommended that new Catholic universities must be established for Africa’s reconciliation, Justice and Peace rests on the knowledge given to the young. As wrote John Paul II, education plays a salvific role. To achieve this, Catholic schools must maintain their identity, giving special attention to the Social Teaching of the Church which addresses the Justice and peace issues. For the sake of the credibility of the Church’s concern for Justice, those involved in education should receive a just remuneration. The Church’s involvement in the sector of health is a matter of love and Justice. By her concern for the sick, the Church continues the mandate of the Master. Although this ministry has, of late, faced a lot of financial draw backs, efforts, such as the constant formation of the young on this duty can be of great help. Care should be taken to ensure that Catholic health institutions are ran in compliance with the truth of the pro-life Catholic ethics and spirituality and that the personnel involved in that exhibit a high standard of financial transparency. Every health institution has to have a chapel to remind the sick of the continuous healing presence God. Concluding the chapter, the Pope highlights the importance of modern means of communication as, on one hand, a powerful tool of creating a humane society of peace and unity, and on the other hand, as a tool of destruction and division. Taking control of the capitalistic mentality, the media should be guided by the truth about the nature of humanity, common good and values that foster charity and supernatural fraternity. The presence of the Church in the media sphere can direct Africa to efficient evangelization, Justice and Peace. The lay faithful, therefore, have to be involved in the information technology and communication.

ENCOUNTER WITH CHRIST AS SPRINGBOARD

The fifth chapter talks about Africa’s deep encounter with Christ as the springboard for her concern for Reconciliation, Peace and Justice. For reconciliation, Peace and Justice to take root in Africa, the continent is called to a continuous conversion encounter with Christ which should give Africa confidence and dignity to stand up and commit her to quenching the thirsty for Reconciliation, Justice and Peace of her children. Only then can Africa stand up to proclaim the Word of God that heals, reconciles and sets free. This is possible with a life of the Gospel based values and a frequent recourse to the sacraments, especially of the Eucharist and Penance. Faith is only guaranteed through Scripture. Christian Communities, families and ecclesial movements should, therefore, reserve a special place for reading and meditating on the Scripture and should find time to celebrate the Eucharist with others. Listening to the Word leads to conversion and guarantees reconciliation. The celebration of the Eucharist is a profound expression of fraternal communion built around the Word of God and communion. It cuts across different origins, culture, race, language, and ethnic groups. It is a defeat on divisions and shows the strength of spiritual fraternity over human family ties and no one is dispensable from it. Churches and chapels should therefore be revered as places of encounter with God and not of social or cultural gathering and that, in the way they are built, Churches should reflect this fact: gates to heaven. To facilitate this encounter of God with his people, the Church itself has to heal of its wounds and pains. Members of the Church then, have to take no alternative to individual confession. The sacrament of Penance, in its personal and communal dimensions, has to be restored to its true position in the life of the Church and priests should be readily available to celebrate it. The document recommends that each country celebrates a day or week of reconciliation annually and that in accordance with the Holy See, SECAM should decide on having a year of reconciliation [157]. With the guidance of the Holy Spirit, the work of restoring peace in African through justice and reconciliation calls for the new evangelization of those who are no longer practicing their faith. Individual Christians in Africa should bear witness by life, word and respectful dialogues with other religions about the Risen Christ. This witnessing has all to do with Reconciliation, Justice and Peace, imitating the enthusiasm of the first evangelizers of the continent but employing the new methods available to us today like means of communication. The new evangelization calls on Africa to turn to secularized countries which have seriously lost the vocations to the priesthood. Bishops of Africa should be generous on this matter.

CONCLUSION

Concluding his Apostolic Exhortation, Africae Munus, Pope Benedict XVI, states that the hope of Africa is in the Trinitarian love. It is from that love that all have received their mission. It is a challenge therefore that the Church continues to probe further in detail the immensity of that love, so that Africa’s day- to-day life can find meaning in it. To Africa, the Pope says: “TAKE HEART; RISE, HE IS CALLING…” you to an evangelization that considers Reconciliation as a path to Justice and Peace.