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.