Yengo Germain, cicm
Missionary in Belgium

The urgency of reconciliation is to live in peace today before resting in peace tomorrow.

Life, it is said, "is a journey into the unknown," marked by encounters, joys, sorrows, and conflicts. Every day, we go forward without knowing when our earthly pilgrimage will end. Christ wisely reminds us: "be on your guard, therefore, because you do not know the day nor the hour" (Matthew 25:13). This biblical truth invites us to live every moment with an awakened conscience, to seek reconciliation and to cultivate peace in our hearts and our communities.

During my three years of pastoral mission in the Diocese of Inongo, I had to work hard, among other things, to promote reconciliation between members of different biological or related families, socio-political allegiances, ideological associations, and even between members of different priestly and religious communities. Although sharing a common faith, these families, groups, and communities were sometimes divided by misunderstandings and cultural conflicts. I often witnessed tensions between different members, and the urgency of reconciliation and forgiveness remained crucial. Interpersonal relationships were not stable because they were marked by deep divisions between members of several families, communities, or associations, often due to suspicions of witchcraft, misinterpretation, clichés, and backbiting. These situations made it even more urgent to recognize the urgency of reconciliation. Having witnessed these experiences, which have sometimes even claimed victims, I have understood one thing: we believe that time is infinite and that we will always have another day to resolve our differences. But this illusion distracts us from the essentials. Forgiveness and reconciliation are acts that we must accomplish today before it is too late.

In the infinite wisdom of our Lord, we have been given the gift of living each day without knowing the hour of our departure from this world. And if the Lord has not revealed this moment, he prefers to see us "always ready" to appear before him. This uncertainty invites us to be always ready, particularly in our relationship with our loved ones and God. It is easy to believe that we will always have time to settle our differences, forgive, and reconcile. However, this illusion of infinite time is a trick of the evil one, of the devil. He wants to encourage brothers and sisters not to make forgiveness and reconciliation a full-time emergency. But we must know that every conflict embedded in our hearts is an obstacle to the peace and liberation that Christ offers us. Forgiveness and reconciliation are not acts to be postponed, for they are essential to our salvation and physical and spiritual well-being. Can we get a good night's sleep when we know something is wrong with the other person? Can we pray properly and easily offer the sacrifice that reconciles us with God when we know that, in all conscience, we have created a locked conflict with someone? I question my conscience.

As a missionary in the Diocese of Inongo, I have seen how reconciliation can free hearts and transform communities. I have witnessed members of communities who, after years of resentment, have found peace by following the example of Christ, who forgives at all times. Several times, I had to get on my knees for a long time to obtain forgiveness from one party for the other and finally end with a Thanksgiving celebration.

Taking the first step to the emergency room of forgiveness, even when we believe we are right, is a sign of humility, strength, maturity, and faith. In doing so, we follow the example of Christ, who always advocated unconditional forgiveness and love. We know it is sometimes difficult to take the initiative for reconciliation, especially when we feel neglected, belittled, ignored, hurt, or betrayed. However, by taking this step, we demonstrate our commitment to peace and divine love, essential for a harmonious life in a community, a family, or an association.

We must remember that forgiveness is a path to healing for ourselves and those with whom we seek reconciliation. As long as we live in a different society, it is not easy to avoid certain behaviors that fuel conflict. Dramatizing situations and underestimating a brother, sister, or friend only fuel the fire. To attribute evil intentions to another without proof is an injustice. To keep a score of past offenses, keeping track of each offense is poison for the soul. Christ taught us and called us repeatedly to forgive "not seven times, but seventy times seven times" (Matthew 18:22).

In our pastoral work, we have introduced spiritual practices to promote reconciliation, such as community prayers (in parishes and some families) and mediation meetings. In our prayers, we ask God to help us see what we need to abandon and leave behind, such as behaviors and habits that create division and conflict, in order to foster an environment of peace and mutual understanding. This is where human investment in a community and family paradise becomes urgent.

It is well known that the path to reconciliation is difficult, but this path is essential. Knowing how to ask for forgiveness, even through intermediaries, is a mark of humility. Knowing how to forgive and walk the path together again is an act of faith in divine love. As the Apostle Peter reminds us, "Above all, love one another deeply because love covers a multitude of sins" (1 Peter 4:8).

We are often confronted with conflicts and misunderstandings in our daily missionary life. It is easy to let these disagreements fester, believing we will always have an opportunity to resolve them. However, the uncertainty of our existence reminds us that the time for reconciliation is "now," for every moment is an opportunity to make peace and restore broken bonds. Thus, we can seek to live in peace today in order to rest in peace tomorrow, for the Lord "forgives us our trespasses as we forgive those who trespass against us."

Antonius Harnoko, cicm
Missionary in Japan

Since the beginning of its mandate in 2022, the Provincial Government of Asia has taken seriously the task of studying, reflecting, and planning for the future of the CICM-CH. As I continued the works that my predecessor, Anthony Lim, had begun, I was tasked to research, dialogue, discuss, and reflect for communal discernment the future of CICM-CH. One of my tasks was to visit CICM-CH on June 1-8, the land where our Founder's great dream sprang.

It was not without any anxiety that I set foot for the first time in CICM-CH. Joseph Jin and John Zhao (postulant) met Peter Koh, who flew from Singapore, and I, coming from Osaka, at the Beijing Capital Airport. We were brought to a hotel not far from the airport. After that, we went to a Chinese restaurant wherein the other 3 postulants,

a high school boy who was interested in joining, and a lady friend who

did the translation for us, had waited for our coming. For almost two hours, we had a delicious dinner while having a conversation with them in a low-profile manner.

On Sunday morning, the 4 of us attended the eucharistic celebration in the Cathedral. It was a wonderful experience to pray and to witness the Corpus Christi celebrated in a Chinese liturgy. After the mass, we went to visit St Joseph Church, which is not far from the cathedral. And then, Joseph Jin drove us to see the Great Wall. It took us a 5-hour drive to the mountain hotel and the Great Wall's entrance. It was an amazing experience to walk for 3 hours, enjoying the greatness of the Wall and the beautiful sunset. Joseph reminded us how hard it was for the confreres in those days passing the Great Wall. With awe, we spent a silent prayer for so many people sacrificing their lives for this kind of world wonder. Our surprise did not end there. We were brought to a small inn-resto whose owner is a Catholic who knew CICM in the old days.

After a Chinese breakfast and hotel check-out, we headed to Tiger Valley, where our Founder died and was buried. When we arrived at the church, we were welcomed by a lay leader and brought for a tour of the church, former CICM residence and the cemetery where 8 CICM confreres are laid eternally. We moved to Xiwanzi Chong Li after lunch in a small restaurant not far from the church. Amazed by the beauty of the city-mountain and city development in Xiwanzi Chong Li, the winter Olympic city of 2022, my imagination was brought back to those first confreres who dedicated their entire lives to this small city. We were in awe when we saw the development of the Xiwanzi church community, where CICM began its mission here.

When we visited the beautiful church of Xiwanzi, a parishioner brought us to the parish priest. In a very simple and humble way, he prepared Chinese tea while conversing about life in Xiwanzi today. He spoke in a low voice in a dimly lit tea room. We were brought to the cemetery of  confreres on the hill a bit outside the city. From there we could see the whole city. With a burning heart, the parishioner who guided us to the site shared how much the CICM missionaries were loved and respected by the people. He invited us to have more confreres and other friends to visit their community in Xiwanzi.

In the evening, we drove out of Xiwanzi City for about 40 minutes towards a village called Gaojiayin. We had a very warm welcome and dinner. During the dinner, we shared and animated one another in being family of CICM. The families were very pleased and open to offering their sons the chance to join. We spent the night in a Catholic nursing home, which is managed personally by a family of our postulant. We were so inspired by their charitable dedication to taking care of abandoned elderly in the village, even without any support or subsidy from the outside. It was an authentic witnessing of Chinese Catholic families who put their faith into action despite their limitations.

The following day, we had a simple but delicious breakfast in the nursing home's kitchen. The families requested Joseph to celebrate morning mass in their chapel. Indeed, it was a humbling experience to share the table of the Lord in a simple chapel next to their cowshed. After the mass, we left the nursing home happy and proceeded to Hohhot, one of the most memorable mission stations of CICM.

When we arrived at the Cathedral of Hohhot and enjoyed the beauty of its surroundings, we were approached by someone we finally knew as the bishop of Hohhot. He looked so simple, so much so that we did not expect that he was the bishop. Even though we were a bit hesitant, he insisted on inviting us into his office for Chinese tea and conversation. It was quite a humble and friendly encounter with the bishop. He proudly shared how the CICM entered their life journey as Christian communities for many years. But, he was so honest that until today, foreign missionaries cannot come and work in the mainland as we always think of. After we left Hohhot, we drove another 5 hours to Yulin, and we proceeded to the hotel prepared by our confrere James Li. We found a small eatery nearby and ate a simple but delicious ordinary Chinese cuisine before retiring for the day.

James Li came to our breakfast at the hotel and helped us, especially Peter Koh and myself, to be registered in the city. The process of registration took us some time. As we moved to visit the parish church where James worked, he gave us a tour of his parish, which was under a major renovation. After a tour, I invited the two confreres to have a community sharing. Our praying together, our fraternal sharing, evaluation, and discussion brought us again as CICM religious missionaries to the mission land of our Founder. James' parishioners prepared a simple but delicious goat meat for our lunch. After lunch, James drove us to visit the first Christian Mongolian community founded by CICM in Boro Balghasu. Since the parish priest was not present, we simply took time to see the surroundings. We came back to James' parish and attended the Mass. A good friend of James treated us to dinner, and we had another new friend from CICM.

The next day, we departed from Yulin and moved to Shijiazhuang City. In the afternoon, three postulants came to meet us, and we had a very happy conversation, sometimes in English but most of the time in Chinese. Joseph brought us to a tourist spot, where we had a nice dinner together with the postulants.

We left Shijiazhuang in the morning, and after a 2-hour drive, we reached the house of Joseph Gao in Renqui Town. Joseph Gao's family invited us for lunch with some of his relatives and friends who were very much interested in the CICM works and formation. We were also introduced to a mother whose son is interested in joining CICM. After lunch, we proceeded to the house of Joseph Jin's brother, not so far from the house of Joseph Gao. After some rest and walking around visiting the parish church and a sister's convent, we were blessed with food and drinks brought by Joseph’s family. It was a good and happy CICM family gathering!

We left Joseph's house very early the next day. We reached the Beijing   International Airport around 6 AM. After a long queue at the airport, Peter and I could fly back safely to our respective homes.

A ten-day trip to the mission land of our Founder made me realize that our CICM-CH is still alive in a very different way today. From the communal reflection of the CH Community, there are some important points worth mentioning:

Community Life

a. Two confreres working in the mainland are happy with their respective assignments. Because of the distance, they have some agreed time to gather together basically once every 2 months.

b. The information/communication coming from the General Secretariat and the Provincial Secretariat is smoothly done. This makes them connected to the rest of the Province. They are happy with some activities of the Province/District that include them.

c. Some activities, especially about congregational/church matters, are still sensitive concerns.

d. From time to time, they gather together with the postulants as a community.

CICM missionary project

a.     At the moment, there is no specific communal project inside CH because of the restriction and of a small number of 2 confreres only. In the future, if more confreres work in CH, we can have common missionary projects.

b.    Regarding the coming non-Chinese confreres, it is still difficult to consider a long-term missionary engagement inside CH.

Initial Formation

a. Joseph Jin has been excellent in promoting vocations and meeting  families and the priests in the seminary. With the increasing number of CH confreres and vocations, there is a sense of hope for the future of CICM-CH. Some of these vocations originally came from Xiwanzi, where the Founder and his companions began the CICM mission. The fruits of vocation sowed by our Founder have begun.

b. There is an urgent need to review the initial program for CH postulancy/orientation year.

c. Confreres who have easy access can go to CH to animate the confreres and postulants and give them a bigger view of CICM.

d. Many Chinese Catholic families and friends continue to cherish the memories of the CICM's presence, both past and present.

The CH missionary community, particularly, and ASI Province in general, are not desperate but rather patient and content to continue the mission despite the many challenges we will face in the future, especially for our good and beautiful mission in CH. Lastly, to help our confreres better understand the situation and, at the same time, to animate confreres and people of God in CH, we are considering reviving the pilgrimage to the CICM Mission in CH as part of CICM ASI’s ongoing formation program.

« For the one who loves, nothing is difficult. »  §

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