Alejandro Ulpindo, cicm
Missionary in the Philippines

The following reflection is the summary of my 20 years of CICM journey from the postulancy up to now (2004-2024). I have never stayed alone in my ministry, either apostolate or assignment; I was blessed to always work in a community context. Hence, I journeyed with talented and enthusiastic confreres. From their characters and passions, I learned to appreciate their uniqueness and update my lifestyle and my convictions. The particular lesson I learned is to avoid any generalization and stereotyping and to speak of community life at an interpersonal relationship level before talking about interculturality. I hereby advise everyone to speak of community life, first, on an individual or interpersonal basis to better appreciate its beauty, which lies in the diversity and individuality of each member.

My Confrere, My Mission

The 14th CICM General Chapter declared that life in community is already a mission: "Community is not only for the mission, but it is also a mission." What does it really mean? A simple definition of community for religious people shows that the community is a group of individuals who share common interests, values, beliefs, or goals and interact with one another. If the community is understood as a group of individuals, it means the community and "each individual is mission." My confrere is a mission that I have to love, cherish, protect, and care for. We must support one another in love: "And let us consider how we may spur one another on toward love and good deeds" (Hebrew 10:24). If one falls, we raise him; If he is tired, we carry him! If he makes mistakes, we forgive him and try to endure his mistakes. Hence, if you form a community of more than two or three confreres, it implies that you have more specific missions to cherish and serve. Therefore, it is advisable to keep in mind that religious people don't only coexist and work together, but they share, support, and grow together in faith: "one heart and one soul."

Universal Brotherhood vs. Fraternal Union

In my opinion, the declaration that life in community is already a mission instills the distinction between two things: our togetherness (universal brotherhood) and the acceptance of each individual as a witness to the Gospel (fraternal union):

"… Furthermore, we declare that life in community IS mission, for where two or three brothers are gathered in the name of Jesus and share everything, they are witnesses to the message that God is love. Our witnessing is all the more powerful if our communities are composed of members of different races and cultures. Being CICM today means to live and work together in Provinces and communities composed of confreres of different nationalities and cultures. This is the way that we ought to live our 'Cor unum et anima una.' When we accept each other and live thus in fraternal union, we witness the universality of Christ's love."

Based on the declaration, the mission today is a collective and collaborative endeavor. I am personally convinced that there is no problem with the concept of "universal brotherhood." Universal brotherhood emphasizes the broader idea of unity and kinship among all humanity, transcending boundaries and differences. On the other hand, the problem in several CICM communities remains in the level of acceptance of my confrere (fraternal union) due to differences in characters, attitudes, and behaviors. Fraternal union focuses on fostering close bonds and supportive relationships within a specific group or community. Hence, "when we accept each other and live thus in fraternal union, we become witnesses to the universality of Christ's love."

Causes of brokenness in community life

Every community has its ups and downs, its joys and pains. The recently concluded CICM 16th General Chapter could pinpoint some joys and pains that affect our intercultural living. There are several kinds of conflicts - interpersonal conflicts, group conflicts, even conflicts with the Congregation, and leadership issues. I could rearrange them into a table and add some based on my experience – mainly stereotyping, laziness, hypocrisy, mismanagement, and bias. Stereotyping remains one of the serious challenges in intercultural communities followed by conflicts related to the evangelical counsels.

These elements create a blockage and put the community in a situation that is sometimes difficult to describe. The document (Acts of the 16th General Chapter) also acknowledges a significant improvement worldwide. Some attitudes have also been evoked to improve this aspect of life, such as readiness for conversion, respect, humility, patience, and tolerance. The challenge remains on how to treasure them. It is sad to say that sometimes we (or some) opt not to cooperate. Some confreres struggle to live in a community due to strict behaviors and a lack of collaboration. I heard many confreres say they prefer to stay alone (rather than being wrongly accompanied). Some confreres cooperate better with lay people than with their confreres; many issues of mistrust, suspicion, etc. What should be done in case of repeated misconduct by a confrere?

Yes to Forgiveness, but No to Cheap Reconciliation

According to the 16th CICM General Chapter, "When we look closely at our own situation, we can see that CICM is generous when it comes to forgiving confreres. Yet, forgiven confreres often continue to persist in their wrongdoings." Therefore, if we wish to have healthy communities, we have to avoid or refrain from offering cheap reconciliation. However, we must also remember the power of forgiveness. It is through forgiveness that we can heal and move forward, fostering a healthier and more harmonious community.

A famous maxim attributed to the ancient Roman poet Seneca the Younger says, "Errare humanum est, perseverare autem diabolical," which means that making mistakes is a common (and, by implication, forgivable) human attribute, but persisting in making the same mistake is a personal or moral flaw (and, by implication, less forgivable). Every issue in community life should be well addressed before being totally forgiven.

Willing or not, "we are a community, and the misconduct of one member affects the whole group and its mission. It is important that all confreres, and not just the Provincial Superiors, take responsibility. When a confrere notices serious signs of misconduct on the part of another confrere, he must question him and, if necessary, inform the competent Superior." (16th G.C.). This individual responsibility is crucial in maintaining the integrity and mission of our community, and each of us must be committed to upholding it.

How do you manage misunderstandings or brokenness in a relationship with a confrere? The Commentary of our Constitutions suggests that "when we experience brokenness in a relationship with a confrere or with others, we need to reach out, to apologize, to offer our friendship" (CICM Const, Commentary, Art. 45). The process of reconciliation and healing begins with me and my desire to acknowledge and accept my own part of responsibility in the conflict (16th G.C.). The Gospel (Matthew 18:15-20) reminds us of our mission as a community of followers of Christ, a mission that goes beyond personal salvation. We must call one another to conversion, guide each other on the path of righteousness, and ensure our community's well-being. Fraternal correction is an essential aspect of this mission, and it requires us to speak the truth in love, correcting others with the intention of saving and reconciling them.

The process of fraternal correction involves three vital steps: confrontation, negotiation, and adjudication. We have the mission to love our confreres, but we should remember that love calls us to speak the truth, not out of judgment or a desire to exert power, but out of genuine care and concern for our confreres. Our goal should never be to embarrass or shame but rather to bring our confreres back into the fold of the community.

On the path towards holiness

Based on the above analysis, when we speak about community life as a mission, we particularly refer to our confreres or community members as specific missions. Some key takeaways can be underlined, such as my confrere is my mission that I have to love, cherish, support, care for, etc. My mission also consists of saving my confrere and bringing him back if he goes astray from the embrace of the community. Correcting my confrere is an expression of my commitment to his spiritual growth and our well-being. For a healthier community, we must avoid generalization, stereotyping, laziness, hypocrisy, and the like. By engaging in this process, we demonstrate our willingness to walk alongside one another, supporting and encouraging each other on the path towards holiness. §

Alejandro Ulpindo, cicm
Missionary in the Philippines

Nine years after Vatican II, our Congregation held its 8th General Chapter in Albano, focusing on reflection. Understanding the insights in "KINDLING THE FIRE" requires looking into Vatican II and particularly Gaudium et Spes, which addresses the Church's role in the modern world.

Key Points of Gaudium et Spes

Pope St. John XXIII was pivotal in Vatican II, emphasizing the council's aim to update the Church for spiritual strength, unity, and world peace, rather than to condemn. Among the 16 documents produced, Gaudium et Spes is the most significant as it connects the Church and the modern world, showing that the Church exists within it.

Transforming the World Through Christ

The joys and struggles of today's people are shared by Christ's followers. The Church aims to bring Christ into the world, transforming it rather than merely adapting to modernity. The idea that Vatican II was about modernizing the Church misinterprets its goal; instead, the Church should influence the world through Christ. Pope Paul VI noted that if the Spirit was at work in Christianity, it was evident in the Catholic Church. This insight leads us to examine the contemporary issues facing us.

Interpreting Contemporary Issues in Light of the Gospel

The Church must analyze current events—like global hunger and social injustices—through the lens of the Gospel. It’s important to recognize both positive and negative signs of the times, understanding that the Church must engage with the world to reflect Christ's influence.

Option for the Poor

Gaudium et Spes emphasizes the need to assist the poor, suggesting that those in need have the right to take from the surplus of others. We must focus on the marginalized, as their rights are precious to God.

Understanding Human Dignity

Human dignity comes from being loved by God and created in His image. Our dignity involves our capability for thought and our search for truth, which can lead to restlessness. Our conscience, as stated in Gaudium et Spes, guides us to understand right from wrong, seeking goodness and longing for God. In today's context, freedom often means choice, but true freedom, according to the Bible, is about pursuing good and coming closer to God.

Finding Our True Self in Christ

The Church plays a vital role in helping us connect with Christ and discover our true purpose in life through Him.

KINDLING THE FIRE

KINDLING THE FIRE took off from the spirit of VATICAN II and came to rekindle our first love when we first said yes to the call of God. Kindling the Fire wants to ignite and rekindle the spark of that first love. Kindling the Fire calls for renewal from both personal and congregational levels. Kindling the Fire puts the spirit of Vatican II in a meditative, inspirational, and spiritual way. It is inviting us all CICM to go back to our original call to follow the Lord and live up to the radical dream of God for the world and humanity and, at the same time, to live up to the radical dream of our founder, Theophile Verbist, namely to proclaim the Good News to all creatures. His dream was to go out to China to care for abandoned children, especially orphans, and also to proclaim the good news to the "pagans" because, without Christ, they are in the dark. I want to pick up two fundamental concepts from Vatican II in Kindling the Fire: Reading and examining the signs of the times and the options for the poor.

Reading and examining the signs of the times

Reading the signs of the times means taking and studying the reality of the world today seriously. As a community, we need to discover the salvific will of God in the signs of time: "listening to the word of God and reading the signs of the times." (KF p. 75). In Kindling the Fire, to examine the sign of the times is to listen to the voice of the spirit working in the world through the cries of the poor, the excluded, the marginalized, those thrown at the wayside, and the excess of society. Discerning the signs of the times means listening and learning from other religions, hence the importance of Inter-religious and cultural dialogue; listening to the cry of the environment, our common home that is on the verge of destruction; to enculturate the gospel in the different cultures of people; to listen and appreciate the secular world that goes its way and the Church is going the—another way; a call to trust the lay people as our partners in the mission.

The spirit works in the poor environment, cultures, other religions, and the secular world. Our founder is an example of a discerning person. In this way, we can say that he was ahead of his time. He was a man who listened to the spirit working in the world. To him, discerning the signs of the time is "trusting in Divine Providence." To him, there is a guiding hand that leads the world and the Church. That is the Holy Spirit.

Option of the Poor

The option for the poor is the option of GOD. It is not a philosophical or ideological option. It is a theological option. "And Yahweh said: I seen the miserable state of my people in Egypt. I have heard their appeal to be free of their salve-drivers. Yes, I am well aware of it. Their sufferings. I mean to deliver them out of the hands of the Egyptians and bring them out of that land to a land rich and broad, a. land where milk and honey will flow".(Exodus 3, 7-8)

When I talk of the option for the poor, I can say with humility that the poor are my best teachers who taught me the new face of God and to live as part of the Church, and at the same time, the poor are my evangelizers and my best teachers. I was sent to evangelize, but, in the end, I am the one who is being evangelized by the excluded, the discarded, the condemned of the earth, the surplus of society, those thrown at the roadside, the marginalized people of society. This experience turned me upside down. I began to see the world from below and started seeing things from the position of the powerless, the oppressed, the poor, yet believers in the one holy God. My perspective is no longer from above, from clericalism, from arrogance.

Mission is an Experience with the Risen Lord

Every Monday is a relaxation day for all the priests in the diocese where I work in the diocese of San Francisco the Macoris. One Monday morning, I decided to slow down and have time for silent prayer. As I started to pray, I heard someone knocking at the front door. Upon opening, a poor woman with only one eye appeared before me. I invited her to enter. She sat before me without saying a word. She looked at me with a smile. She took my right hand and put 100 pesos in my palm. Caught by surprise, I said to her: "You look so poor; I think you need the money more than me". She answered, "It is true. Nevertheless my son, a missionary priest, also needs some money. I want to share something of my work". I asked her then: What is your name? Where do you work? I am Susana, and I work in the little market selling salad, and I saved this money for you, and now I come to give it to you". I have heard you talk about the mission and I wanted to contribute. It is very little, but it came from my heart". She stood up, and again, without further saying a word, she left. I was so touched by this simple gesture by the poor woman.

The gesture of this poor woman helped me pray and understand a bit better about mission and missionary life. At the same time, it has given me the possibility to experience a life of faith in the dead and Risen Christ. This experience has connected me to the simple faith of my mother and father, who have transmitted the faith in the God preached by Jesus Christ through their examples and testimony of life. The mission is becoming more and more an experience of the risen Lord.

Kindling the Fire profoundly reflected that “the life of the poor is a school of humanization where we have much to learn. Is not their natural openness to the values of mutual aid, hospitality, and freedom of spirit a daily lesson for us? Their facility in forging personal human relationships is a permanent reminder of the importance of persons. When we see how hard they must work for their daily bread, confident in the Father who does not forget any of his children, we will perhaps come to a more evangelical vision of the future, which will prevent us from immoderate capitalization. The poor will be more aware of their values and qualities if they see that we are learning from them” (KF, p. 83).

In the years I have been here in the Philippines, I am honored to accompany some CICM members who left the congregation. One said: "I have been a CICM, and as a religious member, I must make my financial report. I must tell you that making an accurate financial report is a big joke. We invent what we put in there. It is not serious. We fool ourselves. Now that I am married and have children of my own. Every penny counts, and I have to give a real accurate report to my wife and children. We have a family car. Every morning, I bring my children to school, my wife to her office, and then I go to work. I pick them up in the afternoon, and we go home together. When I was at CICM, I had my car to use. I go wherever I want without anyone knowing where I am. Now that I married, my wife and children know where I go if I go out alone." As I reflect on my CICM experience about the use of cars, I come to realize that when everyone has his own car, it does not promote community life but individualism.

A Jewel of the Congregation

We have a jewel in our hands, namely the Kindling the Fire. Let us not bury it in the ground but in our hearts. I hope and pray that we return to it once in a while to let the message sink into our souls. And we own the Kindling and be renewed from within by the Fire of Jesus and Theophile Verbist. This treasure challenges us to live up to our vows of chastity, poverty, and obedience. Finally, Kindling the Fire challenges us in the way we deal with and treat the people around us: our confreres, our co-workers, our mission partners, and collaborators, the poor, and the environment.        §

Fr. Amos Onézaire, cicm
Secretary General

"Do we have the courage to start new missionary ventures?". The 15^th CICM General Chapter challenged us to reflect on our fidelity to the founding charism of the Congregation. Are we following the missionary dream of our Founder and his companions, who left their comfort zone in Belgium to embark on a dangerous missionary adventure in China? Aware of this legitimate concern of the capitulars of the 15^th General Chapter, in a spirit of prayer and discernment, the 5^th Provincial Assembly of "ACO-CICM 2018", in its Final Declaration, committed the entire Province to a dynamic of "new missionary insertions." In response to the invitation of the Archbishop of Garoua, Mgr. Faustin Ambassa Ndjodo, cicm, and by the resolutions of the said Assembly, the then Provincial Superior, Father Hervé Kuafa Lontsi, with the consent of his Council, decided to undertake in October 2021 a new missionary insertion in the Archdiocese of Garoua in Cameroon. CICM has been entrusted with administrating the Boula-Ibib parish of Saint Joseph and Our Lady of Mount Carmel. 

Introduction to Boula-Ibib Parish

Boula-Ibib is a village fifty kilometers from Garoua, on national road no. 1 (Garoua-Maroua). The town is famous for its canary market in its weekly Saturday market, known humorously as May 20. In 1970, the Catholic Christians of Boula-Ibib were entrusted to the care of the Polish Oblates of the Figuil mission. In 1975, the Boula-Ibib section was attached to the Oblate mission of Bibémi. It was erected as a parish in 1978 by Mgr Yves Plumey, omi, Bishop of Garoua. In 2000, after the departure of the Polish Oblate missionaries, Boula-Ibib was entrusted to diocesan priests.

The parish extends over 36 villages and today counts some 8,000 faithful divided into 76 Communautés Ecclésiales Vivantes (CEV). The parish territory is ethnically diverse: Guidar, Guiziga, Moundang, Toupouri, Mafa, Massa, Ngambaye, Peuls (Fulbe), Kangou, Fali, etc.

The Boula-Ibib parish is located in the most Islamized region of Cameroon. Its Mosque is a reference point for anyone visiting the place for the first time. Following the pastoral guidelines of the Archbishop of Garoua, who invites us to "keep our hand outstretched," the parish strives to promote ecumenism and inter-religious dialogue. Muslim pupils in the Boula-Ibib Catholic elementary school make up a significant proportion. Although there is latent mistrust on both sides, Christians and Muslims undertake joint actions to promote peace in the villages.

Boula-Ibib is located in the North region, a geographically precarious area. The climate is Sahelian. As a result, the environment is harsh and hostile. The environment's fragility often leads to violent conflicts between our parishioners who live off subsistence farming and the Mbororo (nomadic Fulbe) herders. There is also a security crisis that impacts the lives of the population: hostage-taking and ransom demands. Due to the intensification of terrorist attacks, the population of the Far North region is moving towards the North. As a result, the parish territory is overflowing with displaced people.

The Arrival of CICM Missionaries in Boula-Ibib

The first mission team in Boula-Ibid: Benedict Fika, Fr. Théodore Muanda, and Fr. Amos Onézaire

Three young confreres, Fr. Amos Onézaire (curé - Haiti), Fr. Théodore Muanda Muanda (vicar - DR Congo), and Benedict Fika Nkusu (intern - DR Congo), were proposed for appointment by the Archbishop of Garoua as members of the first missionary team of the new insertion.

I left Yaoundé and arrived in Garoua on September 27, 2021, where I was warmly welcomed to the Archdiocese by Mgr. Faustin Ambassa. The handover ceremony between Abbé William Tatou Dongmo and myself occurred on Saturday, October 9, 2021, in the presence of Don Paolo Mandelli, Episcopal Vicar of Ngong.

The night of Saturday, October 9, to Sunday, October 10, 2021, was the longest night of my life. I found myself alone in an unknown village, suffocating in the sweltering heat. From my bare bed, I could see mosquitoes, reptiles, and amphibians invading my tiny room, whose windows had no mosquito nets and lacked some glass panes. After an anxious night, I celebrated my first mass in Boula-Ibib with kind, welcoming, dynamic, and enthusiastic people.

With the arrival of the other community members, Fr. Théodore Muanda on October 17, 2021, and Benedict Fika on December 6, 2021, the missionary work is now underway. Having found no workers at the Presbytery, we set about doing the housework and cooking while providing Pastoral Care with its language and cultural diversity challenges.

The General Organization of the Pastoral Care

Fr. Amos Onézaire celebrating the sacrament of the Anointing of the Sick in Goka

Following in the footsteps of the pioneers and our predecessors, we have tried to organize pastoral care according to the four pastoral principles of the Archdiocesan Pastoral Orientations (2017-2023): continuity, which ensures the ongoing presence of pastoral care; rooting, which emphasizes the local context and culture; improvement, which encourages growth and development; and expansion, which promotes the spread of pastoral care to more areas. 

At Boula-Ibib, priests travel up to 30 km by motorcycle for various celebrations in remote communities. These include Sunday Masses, anointing of the sick, funeral celebrations, patronal feasts, harvest festivals, naming ceremonies for newborns, etc. This diverse range of activities is not just a routine but a vital part of our mission, allowing us to connect deeply with the faithful. We have endeavored to learn Fulfulde, the language the majority speaks, and to emphasize pastoral care of presence and proximity.

The faithful enthusiastically participate in various liturgical celebrations. However, a genuine conversion to Christ is more urgent than ever. In living out the faith, we observe some forms of counter-witnessing and scandal that Mgr. Faustin Ambassa calls "cultural sins" in his 2023-2029 pastoral orientations: recourse to marabouts, sacrifices, and traditional rites, consultation of diviners, polygamy, concubinage, etc. In this context, pastoral care consists of accompanying, training, and encouraging the faithful to turn away from all cultural practices that contradict their identity as children of God.

Training Catechists and CEV Leaders

Commissioning ceremony for catechists and baptism of children in Labare

Catechists and CEV animators are vital players in our mission. In addition to teaching catechism and celebrating the Word in the priest's absence, they provide translations of our homilies and other presentations. They are the ones who keep the faith alive in the villages. But if they're not supervised, they can also be the ones who may cause people to lose their faith. Over the years, lack of attention and vigilance has led to some odd cases. In one remote community, we discovered that a catechist joined a revivalist church and spent months indoctrinating the faithful with the message of a man who proclaimed himself a "new prophet." Wanting to regularize the matrimonial situation of all catechists, we were astonished to discover that many were not baptized. Aware of this need for support, we embarked on activities to provide training for catechists and CEV animators.

Children and Youth Ministry in Boula-Ibib

Since our arrival, we have noticed that over 65% of the congregation comprises children and young people. As a result, the pastoral team has been actively supporting various groups and associations for children and young people, such as readers' group, Mass servers, choirs, parish youth group, and ACE Cop' Monde. Additionally, we organize cultural and festive activities for children and young people every year.

In the parish area, many children cannot attend school due to financial constraints or because their parents do not see the importance of education. Additionally, early or forced marriage is a common issue, with two out of three young girls getting married between the ages of 15 and 18. Our initiatives aim to support young girls by enrolling them in vocational training centers. We also provide discreet assistance to primary and secondary school students to purchase supplies and pay their school fees. Furthermore, we're also committed to reviving the Parish Primary School, which has been abandoned by the Secrétariat diocésain à l'Education (SEDUC) due to pupil numbers.

The Infrastructure Challenge

Laying the foundation  for a housing building in Boula-bib

This mature parish, established more than 40 years ago, faces significant infrastructure needs, such as water shortages, a lack of housing, and the absence of meeting rooms and parish offices. Upon our arrival in October 2021, we discovered a modest parish church built in 1978 and renovated in 1990. Additionally, we observed that many communities do not have chapels. Furthermore, we found a small presbytery with two small bedrooms, a small living room, and a small straw hut for visitors, all needing significant improvement.

To meet the urgent need for infrastructure, we have sought the support of the Province, worked to awaken the generosity of the faithful and developed projects. As a result, we have been able to make big changes in terms of infrastructure: refurbishment of the rectory, construction work on a new building, construction of a space known as the “Sacred Area”, construction of a water tower with solar panels, thanks to funding from Missionhurst. The parishioners are very glad and appreciative of the quality of our presence.

In conclusion, I can say without hesitation that the missionary venture in Boula-Ibib has been the most beautiful page of my missionary life. In Yaoundé, the pastoral care of sacraments and sacramentals played a major role in my priestly ministry. However, the mission in this peripheral environment made me more sensitive to social ministry, the pastoral care of migrants, displaced persons, and refugees, the commitment to JPIC, and inter-religious dialogue. This missionary adventure has inspired me to trust in Providence. God always provides for our missionary needs. Admittedly, we lack human and financial resources, but we must neither neglect nor abandon the peripheries. Let's not lose the "pioneering spirit" to continue bearing witness to the Gospel in this changing world.  §

Fr. Yogkim Kraeng Kirang, cicm
Missionary in Malawi

It has been three years since we established the Immaculate Heart of Mary Parish – Chisankhwa. In May 2021, Fr. Aubrey Sumbukeni and I relocated to the priests' house in Chisankhwa parish. The past three years have been filled with many stories. Despite facing ups and downs, we continued our journey together, witnessing the Gospel in a Changing World (the theme of our last General Chapter) and extending the presence of the Kingdom of God here and now in Chisankhwa.

As I contemplated the journey of Chisankhwa parish, I was interested in understanding the perspective of the Christians and discovering what steps we should take to enhance our parish in the future. I interviewed several parishioners, including an assistant catechist, a chairwoman of an outstation, and a choir member, to gain insight into their thoughts on Chisankhwa parish's journey. 

Immaculate Heart of Mary Parish - Chisankhwa

Dominic Nkhata

Nkhata has served as an assistant catechist for two years. He hails from a Catholic family and also serves as the headmaster of Kasisi Catholic Primary School. As an assistant catechist, he has observed a significant improvement in celebrating sacraments compared to previous years when it was challenging even to meet a priest once a year. The establishment of the parish in Chisankhwa has bolstered the faith of Christians, as many previously did not attend church, and Catholic prayer centers often remained empty on Sundays.

Nkhata pointed out some significant concerns regarding the need for more guidance, leadership, and catechism among Christians. The visits of priests to outstations on Sundays have significantly impacted the faithful's religiosity. Previously, they did not know much about the sacraments in the Catholic church, but now, some people have asked for the Sacrament of Reconciliation before the Mass. It wasn't easy to call some people to attend the pastoral meetings. Later, many people were willing to participate in parish pastoral meetings because they wanted to know more about the Catholic faith and to improve their parish or outstation. 

As a teacher, his primary concern is education. He believes that catechism should become an essential focus for the Chisankhwa parish in the near future. Good education is the foundation of good catechism, and some of our parishioners are uneducated. He appreciated what the Chisankhwa parish has done to establish the new St. Charles elementary school and repair and renovate other Catholic elementary schools in the parish.

Dominic Nkhata with his wife and last born daughter

Mama Nalungwe

Mama Nalungwe is the chairwoman of the Chisankhwa outstation. She was baptized in the Catholic Church in 2007. She observed that Chisankhwa was initially just a bush, but with the establishment of the Chisankhwa parish and mission, significant developments have taken place, including the creation of St. Charles Primary School and St. Cynthia Clinic, which have improved the area. Initially, many Christians didn't know how to respond to the presence of the parish. Previously, they only received a priest's visit once or twice a year. When the priests started living in Chisankhwa, the Christians were uncertain how to interact with them on a daily and weekly basis. It took some time for them to fully embrace their role as a parish. One challenge in the early months was providing support for the priest. They were initially apprehensive about having to do this every Sunday, as it used to happen only once or twice a year. However, with time, they started realizing that the parish's presence brought blessings and responsibilities.

She shared two important areas that would need attention in our parish. Firstly, she highlighted the need for improved teamwork among parishioners in Chisankhwa. She suggested that the priest should give more attention to this issue to foster a stronger sense of unity and collaboration. Secondly, she emphasized the importance of additional catechism classes to deepen and nurture our Catholic faith. 

Mama Nalungwe (at the center) with her husband and nieces

Gethu Mathilda

Gethu Mathilda is a single mother with a daughter. Despite being unable to walk due to a physical disability, she is an active member of the parish choir and Legion of Mary. She was delighted when Chisankhwa became a parish, as she could attend and sing in the morning Mass. Singing during morning Mass holds special significance for her, reminding her of her time in a convent of sisters during her childhood.

She mentioned that Christianity has grown in Chisankhwa since it became a parish. The Christian faith and community development in Chisankhwa have progressed more than she could have imagined. She has been thankful to God for the continuous presence of priests who have significantly impacted the lives of the people in Chisankhwa.

She has earnestly hoped that the parish or mission would assist in building a new secondary school so that the future generation of Chisankhwa would receive a better education. She also expressed deep gratitude for the parish and mission's contributions to the Catholic faith and community development. However, the need for improvement in education in Chisankhwa is apparent, and any help from the parish and mission is genuinely appreciated.

Gethu Matilda

Not Alone in the Journey

After completing my interviews, hearing inspiring stories from some Christians was uplifting. The Chisankhwa parish and our presence have positively impacted their lives. Their acceptance and support have been furthering our mission. While we may not be able to provide them with much during our mission here, at least they know they are not alone in their journey toward the Kingdom of God.   §

Saint Charles Primary School - Chisankhwa

Fr. Fernand Degroote, cicm
Missionary in Belgium

The CICM BNL Province has been able to welcome several young confreres. Our Province has thus acquired a new face: young people from different cultures from where we have lived and worked. They are, therefore, not strangers and have a link with our past. They have not come as tourists but with a special mission: sent by the General Government at the request of our Provincial Government. The intention is clear. The Province is bleeding to death and is facing two important choices: either gradually close the houses until the last one "turns out the lights" or open our doors to young confreres "from elsewhere". It's not just a question of survival or saving the Province; we also want to maintain a missionary presence and serve the local Church.

We are discussing "missionary projects". These are new, well-defined commitments made in consultation with the concerned bishops. There is a strong emphasis on the importance of living in multicultural communities and providing special care to marginalized and foreign individuals; even if they work together in the parishes, they will be living in.

When the "elderly" in our province, the largest group, face these new missionary projects, they can adopt two attitudes.

The image of the apostles sent out as 'fishers of men' can inspire us.

“And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter,
and Andrew his brother, casting a net into the sea; for they were fishermen.
Then He said to them, «Follow Me, and I will make you fishers of men.” - Matthew 4:18 - 20

We can claim that these projects are aimed at young people and that we have little to do with them. Alternatively, we can view these new projects as opportunities to breathe new life into our mission. We have often heard the phrase, "We are not missionaries at rest but missionaries in retirement." We want to remain involved in the missionary projects of the Province and stay in contact with young people until the end of our lives.

Jesus sent his disciples out to fish, but they did not easily catch any fish. The fish tried to escape from the fishermen's hands. As older people, we can be compared to the angler on the edge of a small pond, patiently casting his line into the water. Our pond may have become relatively small, and we no longer have the strength to cast the line very far, yet there is always something to catch. This is what happens in our Torhout community.

A confrere takes two half-hour walks around the town every day. Modestly, he tries to talk to people, starting simply by saying "hello." Some people react to the greeting because they're not used to be greeted in the street. Some don't take the bait and move on, but others get caught and start a conversation. This confrere, for example, already knows a lot of people who have been able to eat a crumb of the bread we eat every day and share it. An even older confrere plays cards with the Okra members every week and attracts other confreres to attend the Samana meetings.

Father Lodewijk Mellebeek greeting and engaging conversation with people

Another confrere, following a meeting with an Eritrean refugee, was able to contact his circle of friends, which is mainly made up of young people. But even those who accompany sick confreres to the hospital and the sick themselves, in their contacts with doctors and staff, can cast their fishing line, even if the pond has become a small pool, no bigger than their room.

Young and old, we all share the same missionary project of the Province and are nothing without each other. Timothy Radcliffe described the complementarity between young and old as follows: "Trust in young people is an essential part of Christian leadership because they are not there to take the place of older people, but to do what older people cannot yet imagine." (Retreat for the Synod in Rome, 6th Meditation: The Spirit of Truth) This means that the Province's missionary project must be supported by everyone, each contributing. Pope Francis wrote of young people that they show the way and seek new paths, but that the elderly are the guardians of memory. (Christus vivit, no. 196)

In the Acts of the 16^th General Chapter, we read about new missionary insertions, which are not just questions of new projects inside or outside a Province but also questions of new ways of doing missions. We all need to be more creative where we are present. In this sense, we can complement each other. The theme of the Chapter was bearing witness to a changing world. But Pope Francis goes even further: "We have entered another world, a new era. This also means that new paths must be found and that no one can limit oneself to a single project, however important it may be. That's why it's vital that all of us, young and old, continue to look for new paths open to us, sometimes unknown, but with the same missionary commitment. In this way, even those who commit themselves as parish priests or chaplains can be true missionaries in their situation and make their work a very significant project that has its place in all the missionary projects of the Province. With the arrival of young confreres, we are all encouraged to continue in the mission in Belgium and the Netherlands.  §

Father Fernand Degroote celebrating Holy Mass with the CICM confreres and friends from around Torhout

Fr. Germain Nsasi Yengo, cicm
Missionary in Belgium

I was asked to write about the Lonkesa mission and its refounding context. This article shares my missionary experience and the results of an in-depth observation process.

The detailed analysis of the Lonkesa mission can be seen as a critique of the missionary objective. Some confreres express concern about our presence. What's happening in Lonkesa? What are you doing there? Is the new parish under construction? The explanation of the mission that follows will answer these questions, starting with our arrival in Lonkesa.

We left Kinshasa on Friday, March 26, 2021. Fr. Constantin Sakamba, Deacon Boniface Mwawatadi, Fr. Bernard Kambala, I, Germain Nsasi Yengo, and the driver, Mr. Servais Phuati (Papa Mapéché), were on board the vehicle. On Saturday evening, we finally reached Isaka Beach. A motorized pirogue took us first to Nioki with our missionary baggages.

After a good night's sleep at the house of the Diocesan Sisters of Inongo, we attended Sunday Mass at Saint Michel de Nioki in anonymity. It was already Palm Sunday. In the afternoon, we set off again in our fast canoes along the Mfimi River before reaching the start of the terrifying Lac Maï-Ndombe. There was plenty of wind and rain along the way. At 4 p.m., we arrived in Lonkesa, and our luggage arrived by motorized pirogue late into the night.

Fr. Germain Nsasi Yengo, Fr. Constantin Sakamba, and companions braving the Congo River.

Welcoming, Visiting, and Making Contact

News of new priests in Lonkesa spread rapidly during Holy Week. After settling in, we introduced ourselves to the local authorities, as Fr. Sylvain Lesauye suggested.  Everyone we met seemed happy. On Holy Thursday, we were welcomed into the Marie-Reine-de-la-Paix parish community, where everyone pledged their support and cooperation.

In his office, the "Cité de Kutu" chief told us, in front of all his colleagues: "We are very happy to welcome you to Kutu. Please feel at home. We hope you've come to do something because three people can't just sit back and do nothing. The territory of Kutu is counting on you to breathe new life into the Lonkesa Procure, which deserves it."

The Community of Lonkesa

Our primary goal is to restore Lonkesa because, as missionaries and prophets, we prioritize the community's well-being. We aimed to integrate into the community's way of life so that we could help it flourish.

At first, we had the impression of living in a vast abandoned concession. The ruin was visible and palpable, so was the fear of snakes with fatal bites. We regretfully noted that the Lonkesa community had not been maintained for many years.

When we saw the rundown buildings, we decided to observe before taking any action. We listened to trustworthy witnesses and aimed to let our intuition guide us in the reconstruction of Lonkesa. In Lonkesa, very little was functional except for fruit trees and cows, but their numbers had significantly declined. The motorized pump didn't spare us. Its 500-meter pipe had disappeared, possibly "swallowed by snakes." Beautiful, unoccupied buildings stood empty, some without roofs. Throughout the night, squirrels that had taken up residence in the ceilings danced and disturbed the sleeping missionaries. Father Constantin tried to chase them away by hitting the ceiling with his squeegee, but eventually, the ceiling fell on his head. I laughed at him, although I regretted the situation.

For our means of transport we had to rent motorcycles. We couldn't ride oxen. To make Lonkesa visible and welcoming again, we cleared the land of overgrown weeds and branches and reopened the main road. We also bought various supplies, such as plastic chairs, crockery, bedding, and cleaning materials.

Boniface Mwawatadi, Fr. Constantin Sakamba, and their companions heading to Lake Mai-Ndombe.

We Must Do Something, But How?

After many meetings, questions, studies, and reflections, we agreed on what we would propose to the Provincial Government, which had placed its trust in us. Should we revive Lonkesa as it was a few years ago? What can we report to the Provincial Government? Should we remain spectators in the middle of the ruins of Lonkesa? Where do we start? How can we restore Lonkesa's self-financing capacity? Our meetings brought more questions than answers. After a detailed inventory, our observations were reported to the Provincial Government with concrete proposals for a new start.

Lonkesa: Gardens and Productive Fields

Every morning, ducks, roosters, hens, pigeons, and goats gather around Father Constantin, waiting for their corn ration. If not, they go on strike and chase him everywhere. He has become the Noah of these animals and will soon have an aquarium and a snake den. It's a substantial investment made with a lot of love.

A Building Site and a Place for Progress

Since we arrived in Lonkesa, we have made significant improvements. These include acquiring a new diesel engine for the community, replacing malfunctioning solar panels and batteries, acquiring three motorcycles for transport, and installing a new roof on Building II. We have also invested in renovation and maintenance.

Fr. Constantin Sakamba and lay collaborators praying for the blessing of the site for the church construction

Public Questions, Complaints, or Encouragement?

Seeing the dilapidation and ruins of Lonkesa and hearing the provocative taunts of the fishermen along Lake Mai-Ndombe and their public demand for an explanation, we became aware of the fragile value of our religious consecration in the parable of the dishonest steward: nani abebi Lonkesa eh? (Who destroyed Lonkesa?). Bozali kozila nini mpo ya koteka Lonkesa? (What are you waiting for to sell Lonkesa?) Bozongisela biso machine ya fufu eeeh. Sango Jaak Bos, yaka kotala ndenge bakomisi Lonkesa eeeh. Bozali wapi eeeh? (Give us back our cassava mill. Fr. Jaak Bos, come and see how they destroyed Lonkesa. Where are you?)

When people share their concerns with you, listening with concern is a good way to communicate thoughts and ideas. It's an excellent way to understand each other. The people of Kutu and the surrounding area look forward to rehabilitating their Lonkesa. They like to repeat "Lonkesa na biso" (our Lonkesa). This simply means that Lonkesa is a community for us, but it's a universal shared heritage for the greater Kutu territory and the Maï-Ndombe Province.

We are convinced that Lonkesa was a grand structure serving the population and the Maï-Ndombe Mission. History teaches us that, besides being an essential center of various activities, the former Procure de Lonkesa had given the population a taste for living in Kutu. The cessation of this structure's activities led to an exodus and a shortage of many things facilitated by the CICM Lonkesa service.

At a time when everyone is thinking of the good old days and despairing because everything has come to a standstill, the arrival of three young Missionaries has given us hope that we may one day be able to smile again, if only by relaunching one or more of the few activities cherished by the inhabitants of Kutu and the surrounding area. Yes, the concern is legitimate. A prominent political leader publicly revealed that Kutu was the territory's capital. Its pride came from the fame of Lonkesa, and today, what do we have left?

Lonkesa's mission, as a community at the service of God's people, is an urgent one, the meaning of which is to be found in the expectations of the population, which constantly cries out in alarm: "Bobongisela biso Lonkesa mpo 'te Kutu ebonga lisusu" (Fix Lonkesa so that Kutu regains its face). This sounds like a categorical imperative, a significant concern imbued with worry and expectation. It's a cry of alarm that should challenge our managerial conscience and awaken us to the fact that we have been "sent to the nations," according to our Constitutions: "We sincerely love and respect those to whom we are sent. In an attitude of listening, we strive to know and understand socio-economic, cultural and religious realities" (Const. Art. 4).

Kutu is distressed and requests CICM's urgent solicitude via Lonkesa's few renovation activities. I am the spokesperson for this emergency, and God sees that my testimony is true. I am not lying.

Living in Kutu, I've come to understand this: we have to remember that we are not missionaries for ourselves. Our presence as missionaries is both a noble and delicate experience, demonstrating our preferential option for the poor, whether we like it or not. We follow Christ's example in welcoming the poor, listening to them, and supporting them in every way possible. Poverty is everywhere, and even if we can't meet all the needs of our surrounding community, especially not as regular donors, helping even one person is a significant expression of our humanity, transcending words and writings, feelings, and passion.

Fr. Germain Nsasi Yengo, Abbé Félicien, and the Consecrated Ladies of  the Diocese of Inongo

New Pastoral Insertion

The creation and erection of the new parish on the Lumumba site in Kutu is a gift from God that the Provincial Government has graciously supported. The parish is dedicated to Saint John Paul II, a great icon who loved CICM. In a letter dated September 27, 2021, addressed to Fr. Constantin Sakamba, the parish administrator, the Bishop of Inongo, Mgr. Donatien Bafuidinsoni, SJ, exclaimed: "It is a great joy for us to see the resumption of missionary work in the diocese of Inongo, with CICM. ... I wish you, your vicar and the intern a fruitful ministry in the Diocese of Inongo, with the assurance of my pastoral solicitude and my prayers for your Mission".

The generous Christians of Notre Dame de Fatima parish in Kinshasa and Fr. Michel Ekonzo responded to our cry for help and donated various items. We are delighted with their assistance and involvement, which allowed us to start with a minimum. We are grateful to Fr. Michel, who was able to animate and mobilize people quickly.

Pastoral Work at Saint John Paul II

It's a grassroots mission and pastoral care. Because Saint John Paul II's pastoral care is demanding, our commitment as a pastoral team is intense. We are no longer in the era of a master who commands his docile sheep. The principle of synodality obliges us to collaborate on all levels in elaborating pastoral orientations.

The MACs, "Mouvements d'Action Catholique," are already up and running. So, we need to become like a walking bell to reawaken the faithful's commitment and faith and ignite a new hope and inventive charity in them. Many Christians no longer frequent the church because of the parish's remoteness and the fact that the city of Kutu's demography has considerably grown. Enthusiasm and love for the House of the Lord bear witness to God's presence at work.

Every morning, from Monday to Saturday, a priest presides over the celebration of the Eucharist, or the pastoral assistant presides over a celebration of the Word. The main Eucharistic celebration takes place every Sunday at 8:30 a.m. in a tent that can accommodate more than 900 people. Unfortunately, rain sometimes forces us to disperse. This has happened several times, much to our regret.

Reflecting in Silence

Our missionary commitment and religious responsibility oblige us to work for God's project and collaborate with solicitude. We must perpetuate what He has entrusted to CICM and keep the flame of mission alive.  §

_________

Fr. Germain Nsasi Yengo, cicm, is now a missionary in Belgium. At the time of writing, he was an intern in Lonkesa. This article was first published in ECHOS 179 in 2022, CICM-KINSHASA.

Fr. Celso Tabalanza, cicm
Missionary in the USA

The General Government asked Andre Kazadi and me to make an ocular visit to the Diocese of Gaspé. We sought information on the missionary challenges and how the Congregation can respond to them.

The 16^th General Chapter declared the following: "Following in the footsteps of Théophile Verbist, our Founder, and our precursors, the General Chapter, aware of the missionary nature of our Congregation, encourages all confreres and entities to respond to new missionary calls in our world, both within our Provinces and in other countries."

In 2024, the Congregation responded to Bishop Claude Lamoureux of the Diocese of Gaspé, Quebec, Canada's invitation to send CICM missionaries to Canada.

The History of the Diocese of Gaspé, Quebec, Canada

The city of Gaspé is considered the birthplace of Canada. It is at the tip of the Gaspé Peninsula. This used to be the village where the explorer Jacques Cartier planted a cross in the name of the King of France, Francois I, in 1534, eventually leading to New France's colonization. The most common assumption is that Gaspé may come from the Mi'kmaq word Gespeg, which means "land's end."

Pope Pius XI erected the Diocese of Gaspé on May 5, 1922, and is a suffragan of the Archdiocese of Rimouski in Quebec, Canada. Including the Îles-de-la-Madeleine, the Diocese covers 20,637 km2 (7,968 square miles). Its territory includes the parishes of the Gaspé Peninsula, also known as Gaspesia, from Cap-Chat in the north to Restigouche in the south, as well as the parishes of Îles-de-la-Madeleine.

Jacques Cartier wanted to officially mark the French presence in America when he planted the cross. The ten-meter cross he planted bore the words "Long live the King of France." In 1604, French settlers from the southwestern and southeastern regions of France built the first French settlement in some parts of the northeastern region of North America called Acadia, followed by the founding of Quebec in 1608. Church records showed that in May 1659, Msgr. François de Laval, declared a saint by Pope Francis in 2014,  visited Percé and confirmed some 140 young people and adults, both Native Americans and of European origin. This visit encouraged missionaries to establish several mission stations everywhere, which made them visit Native Americans and French Settlers.

In 1860, Msgr. Charles-François Baillargeon, administrator of the Diocese of Quebec, responded to a request from missionaries and erected the first parishes in Gaspésie. This marked the establishment of the Church in the Gaspé region, which contributed to its growth on the peninsula.

The photo shows a cross planted in 1934, commissioned by the Government of Canada,
to commemorate the 400th anniversary of the arrival of French explorers in Canada.
The original Cross of Gaspé was erected on July 24, 1534.

Statistics of the Diocese of Gaspé

The Diocese has a geographical area of 20237 square kilometers. In the 2021 Canadian census, the Gaspé Peninsula recorded a population of 89,342. Church records showed a Catholic population of 74,785. The Diocese has thirty-nine active diocesan priests, many of whom are up to retirement age, and fourteen are Fidei Donum from Benin. Forty-one priests serve sixty-three parishes, mainly along the coastline of the Gaspé Bay and the Gulf of St. Lawrence. The Diocese also serves two Mi'kmaq Indian missions. In addition, 80 female religious in the Diocese work in different ministries, most of whom are involved in hospital ministry. The people's means of livelihood are fishing, shipping, tourism, and wind power.

Some Missionary Challenges in the Diocese

The Diocese is divided into eleven Geographical Pastoral Sectors. In some dioceses, they are called deaneries. With only thirty-nine active priests, a large percentage nearing retirement age, and around fourteen are incardinated in other dioceses (Fidei Donum), this becomes a massive challenge for the Diocese. Consequently, some parish priests take pastoral care of two to three parishes. Bishop Lamoureux talked about building up the local churches and communities. With an aging local clergy and growing aging parishioners (32% of the population are above 65 years of age) and the geographical distances of parishes, the CICM missionary presence can re-invigorate and revitalize the evangelization work of the Diocese.

Unlike some of the CICM mission areas, the Diocese is blessed with many well-built churches, thanks to the efforts of the first- and second-generation missionaries. Some structures are well-maintained, while others have been abandoned due to structural engineering issues. Nevertheless, the maintenance of structures is different from what we have been invited to do nor where we need to be a "Congregation of the International Cement Mixers."

The CICM Missionary presence is asked to offer a renewed missionary spirit focusing on new evangelization. "The 16th General Chapter believes that new missionary foundations can also be understood as a new way of doing mission, which consists of being more creative in our current establishments, developing new forms of missionary presence among social categories to whom we have not yet reached out in our pastoral work. In this respect, the question of bringing a "CICM touch" to our parishes was raised: what distinguishes a CICM parish from a parish entrusted to the diocesan clergy or any other religious institute? The spirit of flexibility and missionary mobility are attitudes to be encouraged and promoted among confreres. Each Provincial Government should take care of this for greater vitality and effectiveness in the mission."

Our presence in the Diocese of Gaspé may re-propose the Gospel to the Faithful of the Diocese, especially to the youth and young adults. We were told that young adults usually leave the Gaspé Peninsula to go to colleges and universities in bigger cities. Therefore, the challenge is to offer the youth and young adults a solid formation so that they can bring their faith in Jesus Christ wherever they are. Thus, our missionary presence may form missionary discipleship that includes encounter, accompaniment, community, and missioning. 

Gaspesia is visited by thousands of local and international tourists every year after a long winter season. Many of them go fishing. Others enjoy wilderness and full-service camping. Some go hiking and mountain trekking. Others enjoy sea excursions. CICM presence may creatively offer outreach and provide pastoral accompaniment to them and others "on the move," i.e., those who work in the Tourist Industry, National Parks, Tourist Centers, pilgrimage groups, cruise ships, migrant workers, and many others.

This list is incomplete. The new CICM Missionary Team, in dialogue with Bishop Claude Lamoureux, may be able to focus on one or two challenges that may not be in the list I cited. After all, CICM is at the service of the local Church. The Commentary of the CICM Constitutions reminds us that "we are not the masters of the mission nor the Christian communities or Churches, we are their servants. We always discern the type of service that they need. In this discernment, we dialogue with all those who assume a responsibility in the communities and the particular Churches."

Fr. André Kazadi, Bishop Claude Lamoureux, and Fr. Celso Tabalanza in Gaspé, Canada

Gaspesia as a new missionary venture of the US Province

The question that some confreres asked was: Is Canada a new missionary foundation? After profound reflections, guided by Article 19.7, New Missionary Ventures in Vade mecum B for Provincial Administration, which states: "By New Missionary Ventures we understand the beginning of a new missionary experience, usually in a country where CICM is not presently working. The initiative for a New Missionary Venture can come from either the General Government, a Region, or a Province, usually due to an invitation from a particular Church or a perceived missionary need. It seems best to leave the implementation of the New Venture to a single Province with the General Government and the Region playing a supportive role in terms of personnel and finance." In consultation with the General Government, the US Provincial Government decided that implementing the new missionary venture in the Diocese of Gaspé, Quebec, Canada, should be left to the US province with the general government's support.

This missionary venture is also within the scope of the US Province's Mission Statement:

° We affirm the possibility of diverse ministries in response to the needs of the local churches.

° We will continue outreach to the non-baptized and unchurched.

° Our mission includes empowering the laity and making them missionary partners.

° One of our missionary projects is a commitment to developing missionary parishes.

With these in mind, I would not be surprised if the US Province would be renamed or called the Province of the United States and Canada.

I ask everyone to pray to the Holy Spirit, author and mover of mission, so that the seed of this new CICM missionary venture may fall on rich soil and produce fruit, a hundred or sixty or thirtyfold (Mt. 13:8).   §

Fr. André Kazadi and Fr. Celso Tabalanza concelebrating Holy Mass
with Bishop Claude Lamoureux at the Church of Saint-Cœur-De-Marie,
Chandler, Quebec, Canada

Jos Das, cicm
Missionary in DR Congo

I arrived at Centre Théophile Verbist (CTV) at the beginning of January 2009, along with Father Herman Coenraets. Father Wilner Pierre was the director, and I was appointed treasurer, while Father Herman took on the role of retreat and recollection animator. I didn't have much time to dwell on my personal issues because Father Wilner immediately asked me to lead a week-long initial formation session for formators (R-6). I had to work hard to prepare for that week, which was quite a challenge. Father Wilner soon asked me to lead two retreats for the Sisters of Mary in Popokabaka. Once again, I had to work diligently to prepare for the retreat. The following year, Father Wilner made another proposal. The Ursuline Sisters of Tildonk, holding their provincial chapter in Goma, needed a moderator. I accepted the proposal. Father Wilner pushed me out of my comfort zone, and I am very grateful to him. Another thing I appreciated was that at our team meetings, he always started with the question: "How do you feel? Are you comfortable and happy?" It allowed each member to express themselves freely and emphasized the person's importance over the work.

Two sessions: R-12 and R-6

When I arrived at CTV, the Center organized two sessions a year. The first, programmed by Fr. David Ngondo, was a 12-week healing session called R-12. On a few occasions, I led a week on Mission Today. A second session called An Initiation to the Ministry of Formator was later added and called R-6. Initially, I led a week on Religious Life and Mission in this session. The day Father Wilner left for South Africa, in response to a call from the General Government, I took up the theme of Leadership in the Formator's Ministry.

A third session was added: V.P.

On several occasions, provincial superiors have requested a short session to prepare some of their sisters for perpetual vows, which I agreed to do. However, when the session was again asked about, we considered planning a 6-week session. With a few colleagues, we created a program with selected themes that met the participants' expectations. Initially, only four sisters registered for the first session. We intended not to program it again because the second edition didn't take place, as there were only two registrations. However, the Ursuline Sisters of Tildonk (Goma) requested a session for six sisters the following year. After issuing invitations, the second edition had ten nuns participating. Since then, the session has been held yearly with a fairly large turnout. I also lead a week in this session, which we call V.P. (vœux perpétuels). My contribution to the three sessions mainly consists of individual evening accompaniment.

Retreats and week-long sessions

The CTV organizes annual week-long retreats in addition to the three long-term sessions. Most of these retreats are led by CICM confreres. It's not just about making our beautiful Center available to others; we CICMs also need to participate as retreat leaders and facilitate some of the themes of the three sessions. In 2022, we have planned three one-week sessions: one on Leadership, another on La Communication bienveillante, and a third on "Une initiation au ministère d’accompagnement spirituel." Several nuns wish to have individual retreats with accompaniment. I steer them towards group retreats as they provide a richer experience, although I accept such requests when I have time. The CTV is a Missionary Spiritual Center, and our commitment to supporting the spiritual life of our visitors must be a priority, even if it requires a great deal of availability.

People in difficulty

These are challenging times for religious and priestly life. Many religious individuals and priests are influenced by negative societal values, which can have detrimental effects. Some also carry deep emotional wounds due to life circumstances or a lack of supportive leadership and community. As a result, bishops and superiors often ask if we can provide temporary support for these individuals. I always recommend that they participate in the R-12 resourcement session. This program allows skilled leaders to live in a diverse, supportive community with other religious and diocesan priests. Personal guidance is also available during the session. However, in emergencies, I still accept those in need, as helping others in distress is an act of compassion. I can say from experience that those who open themselves to God's grace leave here renewed and re-energized. Witnessing the positive transformation in people's lives brings me great joy.

Leaders, programs

Finding and contacting leaders for retreats and sessions and creating the annual program of activities for the CTV is another vital task. Since most participants are nuns, we have been searching for more Sisters to act as animators, considering their expertise. Luckily, many nuns here in Kinshasa have received thorough training and have valuable experience in religious life. The program of sessions, particularly the R-12 renewal session, is regularly updated and adjusted to meet the current needs. We also present Pope Francis' exhortations and encyclicals to the participants, including The Joy of the Gospel, Praise be to You, Amoris Laetitia, Christus Vivit, and Fratelli Tutti. These are all relevant and essential themes for everyone. They help us live in harmony with the universal Church and broaden our understanding of the significant issues facing the world and the Church today.

The CTV team

Over the 15 years that I've lived and worked at the CTV, the Provincial Government of KIN has changed the team members several times. Two Sisters from the Congrégation des Salésiennes de la Visitation form the CTV team with us, one in charge of housekeeping and the other in charge of food services. There have also been changes, each of which has challenged me. Each person is unique in their qualities and temperament. I had to be flexible each time to adapt to this new situation. But I must admit, these changes went smoothly, without too many difficulties, because everyone was motivated to commit wholeheartedly to the CTV's activities. Small team meetings, a good distribution of tasks, and respect for each person's job all contribute to good collaboration. Teamwork requires good communication to avoid minor problems. The two sisters have their convent, but the four of us have meals together. Confreres and Sisters who know our team call us the "mixed community." Yes, we can learn from each other by living a fraternal life, like brothers and sisters.

Waiting for a successor

I had waited for a colleague to take over for several years, but the successor still had not arrived. I believe in rejuvenation and renewal and that a new person can develop new ideas. On the one hand, I'm grateful and thank the Provincial for his confidence. But on the other hand, no one is indispensable or irreplaceable. Finally, the good news came: Father Jean Lugbu has been appointed Director of CTV-Mbudi, effective January 1, 2024. I will continue my missionary life in Menkao, St. Eugène parish, with a young Cameroonian confrere, Father Stephen Fuka, as parish priest.

Thanksgiving

I've had some happy years at CTV. Many people have passed through here, some for a session, others for a retreat, and others for personal accompaniment. I have spent many hours listening to them! Where does this trust come from, for people to come and open the door of their hearts to me, to share their joys and sorrows, their struggles and worries, their hopes and dreams? I have witnessed God's work in the hearts of those who open up to him. It's God who touches hearts, and it's God who heals.

It wasn't always easy. I have my limits, my weaknesses, my impatience. I met with incomprehension, and I experienced failures. At times, I was discouraged. I asked myself: "What am I doing here? Am I not wasting my time?" There have been mistakes in my life. But as Pope Francis says, mistakes are the great teachers of our lives. Through ups and downs, I've learned to move forward. And he, the Lord, has always been with me. I've always been able to count on him.

Pope Francis said, "Where there are religious, there is joy." I've experienced that here at CTV. The joy, youth, and enthusiasm of religious groups of religious men and women delighted me and helped me remain enthusiastic and young at heart. I was able to take part in a beautiful liturgy with beautiful songs. The psalms of Lauds and Vespers are sung. All this came down on me like a grace. I can never forget the nature excursions and picnics at St. Eugene's parish in Menkao or the botanical garden in Kisantu. Monthly birthday celebrations with merrymaking and dancing, even though I don't dance myself. I thank God, my superiors for their trust, the CTV team, and all the people who have been here and shown me their confidence.

Through my presence and commitment over these 15 years at CTV, I have given something I have sown, but the Lord provides growth. At the same time, I have received a hundredfold. My ministry here at CTV has invited me to stay dynamic, study, and follow current events. It's a school of lifelong learning. The encounters, the accompaniment, and the sharing with speakers and participants have enriched me. Living and working in this Missionary Spiritual Center has helped me stay in touch with the Lord, root myself in Him, and continually orient my life towards the one who has called me to be his disciple-missionary, a priest according to his heart. That's what I've tried to be and try to be every day. Thank you, Lord, for your trust and for so many years of life that you have granted me, and above all, because you have kept me in your love. I am one of those privileged people whom the psalmist says: "The number of our years: seventy, eighty for the strong!" (Ps 89:10)

Romain Clement, cicm
Missionary in Belgium

In August of 1914, the First World War began. Today, we can learn about the events of a century ago through various media. In the upcoming articles, we will discuss the impact of the war on Scheut and, more specifically, on the young Belgians who were studying there at the time. In 1914, these students were primarily located in our Scheut-Anderlecht houses (for novitiate and philosophy) and in the Leuven house (for theology and university studies).

Stamford Hill

In the weeks leading up to the war, approximately 20 young people had already been called up for their militia service, becoming our first "front-line soldiers." When the war broke out on August 14, the remaining students were sent back home, at least those who could still leave. At this point, Superior General Florent Mortier and his Council decided to move to unoccupied territory in order to remain in contact with the various mission areas. Father Mortier took with him the archives of the Congregation and traveled to London. He found a spacious lodging in an unused retreat house of English Sisters, the “Cenacle,” in Stamford Hill, located north of the capital. As soon as possible, Father Mortier invited as many novices, theologians, and professors as possible to London to continue their formation. Meanwhile, the philosophy students moved to Sparrendaal in neutral Holland.

From the beginning of the war, the houses of Scheut and Leuven were equipped and officially recognized as Red Cross emergency hospitals. Scheut would never be used as such; in Leuven, however, many wounded would find shelter until the end of the war.

"The good Sisters put in a great effort to accommodate our community in this edifice. At that time, there were no fewer than 109 of us: theologians, novices, and students. We, unknown strangers, received the most generous welcome in Stamford Hill. In that way, on foreign soil, the Cenacle became like the Motherhouse of our Congregation. It was in Stamford Hill that our jubilee was solemnly celebrated, the ordinations of our priests were held, the poignant departure of our missionaries took place, and our fellow brothers who returned weary and exhausted from foreign lands found a home, motherly care, and a restoration of their strength."

(Testimony of one of the residents of Stamford Hill, published in "Missiën van Scheut," 1920)

Auvours 

A military law of March 1915 had significant consequences for our students. All Belgian men between 18 and 25 who resided in unoccupied Belgium were called up to make themselves available to the Belgian army. Of course, many of our students who lived at Stamford Hill or Sparrendaal were included. Religious and priest students were requested to go as soon as possible to Auvours, just north of Le Mans in France. Among other things, a branch of the C.I.B.I. found a place in the spacious barracks of Auvours (C.I.B.I. = Centre d'Instruction pour Brancardiers et Infirmiers - Training center for stretcher-bearers and nurses).  Very quickly dozens of young Scheutists settled there. Their preparation for “the front” began. Some Belgian theology students who were not accepted in Auvours went with the Dutch to “Huize Gerra” near Sparrendaal and continued their studies there.

In Auvours, the “cibists” (as they were commonly called) received a solid preparation for the task ahead of them. Camp life consisted of military and Red Cross exercises: marches, theory lessons on the organization of the Belgian army, and practical lessons. Moral and spiritual preparation for front life was also considered. This usually took place exclusively in the morning. There was time for personal study, prayer, and relaxation in the afternoon.

Fatines

Very soon, the Superior General joined his confreres in France. With the help of the local bishop, he could avail of the spacious presbytery of Fatines, a village near Auvours. From there, he served four parishes without a pastor and kept in touch with the cibists of Scheut. Soon, however, he returned to London to continue leading the congregation from there. He was succeeded by Father Albert Gueluy, his first assistant, who temporarily became the superior of the “army Scheutists,” thus including those already working at the front or in military hospitals. The latter maintained a regular correspondence with Father Gueluy. To this day, the preserved letters constitute a very rich source of information about that period.

Every evening, the confreres of Auvours could, if they so wished, go to the presbytery of Fatines for some rest and supper. From May 1916 on, they were even allowed to spend a whole Sunday in Fatines. However, none of that lasted very long because the first cibists left Auvours and were deployed to the front in the summer of the same year. At the end of 1916, everyone would have left, although throughout the war, there was always a certain presence of confreres in the camp, including those who were wounded at the front and needed care.

Scheut in Auvours also had its misfortunes. On September 18, 1915, theology student Karel De Croo died of intestinal infection in the neighboring hospital of Yvré-l'Évêque. The funeral service was presided over by camp chaplain Karel Servranckx, SJ. Shortly after this, on October 13, 1915, Maurice Serulier,  who celebrated Mass daily in Yvré-l'Évêque, was accidently hit by a train while crossing a railroad track. He had been ordained a priest on June 29 of the same year. Superior General Florent Mortier himself came over from London to preside over the funeral.

In the summer of 1916, when the first cibists arrived from Auvours, the front line, at least as far as Belgium was concerned, was more or less stabilized around an 84 km long line of trenches extending from Nieuwpoort to Ploegsteert. West of that line were the Allied armies, and east of it were the Central armies.

Life at the front

About 120 Scheutists were assigned to the Allied armies as stretcher-bearers and about a dozen as chaplains. Six postulants (candidate Scheutists) were regular soldiers. The Belgian government did not call up the actual missionaries (in the mission fields, on leave, or ready to leave). A large proportion of Scheutists enlisted in the army were deployed to the front, while others worked as nurses in military hospitals at the rear of the front.

We are all familiar with the classic image of stretcher-bearers: people who venture into the front lines with a stretcher to carry away the dead or wounded. The dead were given a temporary burial place, and the wounded were taken to a field hospital or further away behind the front. It must have been a tremendously hard and risky job. Yet our Scheutists did it (together with so many other religious and seminarians) for two to three years, depending on their arrival at the front.

Stretcher-bearers with a religious background were asked to do more than just take away wounded and administer some primary care to them. Spiritual support was also part of their duties, and this, of course, was also the task of the chaplains. Here and there on the front lines, very simple places of worship – front chapels – were provided that were part of the labyrinth of the trenches. Besides, churches nearby were also available. The stretcher-bearers were supposed to listen to the soldier's daily concerns, encourage them, and share their suffering. They were sources of upliftment amidst the general feeling of depression and moral distress. And yes, dealing with criticism, ridicule, and open opposition from embittered soldiers and their commanders were also part of their task.

Promotion of one's own spiritual life

In connection with their training at the C.I.B.I. in Auvours, we have already mentioned that in addition to preparing them for their task as chaplains or stretcher-bearers, much time and attention was also devoted to maintaining the spiritual life of the young Scheutists. Through the efforts of Father Albert Gueluy and other confreres who resided in Fatines, classes, conferences, and spiritual exercises were organized for the future frontline Scheutists, and the latter had also access to spiritual literature.

In the spring of 1916, as instructed by Superior General Florent Mortier, Fr. Albert Van Zuyt had purchased a house for the congregation, Villa Héloïse in Le Tréport, a town on the French coast between Dieppe and Amiens. Albert Gueluy remained in Fatines for quite some time while Fr. Mortier entrusted the spiritual care of the front-line soldiers to Albert Van Zuyt. Thereafter, the men at the front had to maintain regular correspondence with Fr. Van Zuyt and report, among other things, on their income and expenses. Most of this correspondence has also been preserved and is a rich source of information about the turbulent war period. The soldiers were invited to Le Tréport during their periods of furlough to attain as much outer and inner peace as possible. And they made the most of this! The Scheutists tried to take their furlough, especially during periods of feast days, to celebrate these days in a fraternal atmosphere.

Front-line Scheutists were also encouraged to meet monthly for what we would today call a “recollection”: a talk by one of the chaplains, a reading of a few articles from the Scheut Constitutions, the celebration of Mass, and a meal. The rest of the meeting was spent in “Scheutist revelry”!

Confrere chaplains cooperated as much as possible in the spiritual formation of Scheutists at the front. Not only did they occasionally hold a spiritual conference, but they also rented rooms where the Scheutists in their division could meet and avail of useful books for spiritual reading.

"Once, at the entrance to the church in Hoogstade, a soldier approached me out of breath.
-'Can I go to confession, chaplain?' (every word was interrupted by a sigh, and on closer inspection, I noticed that he was covered with mud).
- 'Sure, boy, come in; there's still a confessor at the confessional on the left.'
- 'Good, because it's terrible.' We came out of the trenches and got shelled by big bombs along the way, more than enough to kill us all. I'm so glad to be out of it. Three guys were killed, several wounded. I threw my bike into the cantonment and walked straight to the church."

(testimony of army chaplain Fr. Jaak Leyssen, see Missiën van Scheut, 1919, p. 183)

Other activities

From Le Tréport, Albert Van Zuyt, in collaboration with several chaplains, began the publication of a front magazine for the Scheutists. The first issue appeared in June 1916, and the last in July 1918. The first title was “The Scheutist and later became “C.I.C.M.” Chaplains wrote articles in the gazette, and young people at the front were also invited to send some news from the front to Le Tréport. The gazette was distributed at 125 copies.

Some frontline Scheutists extended their activities to give simple instructions to ordinary soldiers, such as learning to read and write and lessons in French or Dutch. Still others founded choirs or drama groups.

For any mutual gathering, the Scheutists were always welcome at the Blue Sisters in De Panne and in the house of the mother of Edmond Devloo (in his turn a temporary frontline Scheutist) in Oostvleteren. The Devloo family sent us a picture of such an informal meeting.  We are pleased to publish the picture. Edmond himself is sitting on the far right. On the back of the photo, someone wrote “1916.”

The Belgian newspaper "De Standaard" of March 18, 1919, had the following text: “We used to know our missionaries only by hearsay; their field of work was far from here. The war, however, brought them into our midst. We saw them working in our ranks and on our own soil on a mission field—a battlefield.” So wrote “The Standard” on March 18, 1919.

The end of the war

When the final offensive against the central forces got underway in the summer of 1918, four Scheutists had already died. The first two – Karel Decroo and Maurice Sérulier – killed at Yvré-l’Evêque in 1915, have already been mentioned when talking about Auvours and Le Trépont. Two others died a few months after they enlisted in the army: Kamiel Trap and Hector Vandeputte. Eugeen Requette  died in 1919 at a Rouen hospital due to injuries sustained. During the final offensive itself, other stretcher-bearers died: Leonard Dirckx, Herman Chielens, Karel Rathé; Gaston Devel and Paul Impe both died at Houthulst on September 28, 1918; Gervais Toussaint died on October 9, 1918; and finally three more men died in November, during the very last days of the war: Jan Cops, Jozef Tirez and Frans Maes, the latter on November 10, one day before the armistice. Also, about 30 stretcher bearers were seriously or lightly wounded.

That was the sad balance sheet of the participation of about 130 Scheutists in the war as stretcher-bearers or chaplains. Bishop Jan Marinis, in charge of the entire army sector since September 1915, afterwards praised the Scheutists who had participated in the war. The army authorities in their turn seemed satisfied, given the many military decorations bestowed upon our confreres.

The demobilization

It is not so that after November 11, 1918, all confreres could return immediately to their study houses. First, all stretcher-bearers were assembled in the C.I.B.I. of Veurne and, from there, deployed to various military hospitals in the former front region to care for the wounded. In May 1919, this changed. Part of the former stretcher-bearers were temporarily stationed in a "center for military students" in Brussels, another part in Leuven. The first group could then follow the novitiate or philosophy training in Scheut; the others could continue their theology in our house of Leuven. However, they all remained soldiers and thus had to appear in uniform each time. Finally, in August 1919, the general demobilization followed.

New adaptation to monastic life

First let us go back in time for a moment. In September 1915, the Congregation had again begun accepting novices under the leadership of novice master Fr. Arthur Surmont. Each year, those novices naturally moved up a year: first to philosophy, then to theology. This meant that by the school year 1918-1919, our study houses at Scheut (novitiate and philosophy) and Leuven (theology) were again occupied. Suddenly, a whole group of former stretcher-bearers, who had to interrupt their studies in 1915, joined them at all levels. It could be foreseen that  problems would arise!

It must have been extremely difficult for the ex-soldiers, after years of confrontation with the violence of war and deep physical and moral misery at the front, to assimilate into a monastic discipline that they were no longer used to. They had to bend to the wishes of those in authority who usually had little or no experience of war conditions. They had to conform to the rhythm of a monastic life that had become foreign to them. A regular and intense prayer life was on the program; the study life had to be arranged to perfection, silence had to be maintained, and politeness had to be imposed. And then, as just mentioned, there was the fact that from now on, they had to share life with other young people who had only known the war from a distance and sometimes felt somewhat “overwhelmed” by these often rough newcomers

A positive element in all this, at least as far as the house of Louvain was concerned, was that the superiors of the Congregation had appointed Father Albert Van Zuyt as their rector. Through the front soldiers’ visits to Le Tréport and their regular letters, Father Van Zuyt knew them well. Thus he was the ideal man to be an encouraging and conciliatory factor in an often tense situation in Leuven.

"If the task of our confreres was varied and difficult, all the greater is their joy and happiness now that they have all returned to our midst, satisfied with the work done. Steeped in their working power, they are now preparing in our houses of Scheut and Louvain with new zeal to fight paganism on foreign soil one day."

- Fr. Jaak Leyssen in "Missiën van Scheut,"

The strict movement

There has always been a tension within the Congregation between the religious and missionary aspects of the Scheutist vocation: is a Scheutist first and foremost a monk or a missionary? This tension reached its peak, especially in the years following World War I. A great deal has already been published on this subject, so we will limit ourselves here to a few isolated observations.

Those who especially emphasized the religious element – the adherents of the “strict movement” – liked to refer to Fr. Arthur Surmont as their pioneer. The latter had been a novice master for 19 years, from 1919 to 1930, and had clearly left his mark on the young people of that time, thus also on many young people whom the ex-soldiers met in Scheut and Leuven. For the latter, this constituted an additional problem in addition to all those mentioned above. However, Father Van Zuyt and a few professors, including Fr. Jozef Calbrecht, could also play a conciliatory role. However, this did not take away the fact that about 20 ex-soldiers left the Congregation shortly after the war. Others, however, grew into energetic and courageous missionaries.