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