PROGRAMME LAVIGERIE File no 4
REBUILD FOUNDATIONS
“More than anything else, missionaries must be initiators...” (Cardinal Lavigerie).
Today, maybe more than ever, we hear the strong invitation of our Founder to be initiators in the situations which are ours. With both its positive and negative aspects, globalisation affects all the countries in which we live and all of our communities. Nobody can escape this global crisis which deeply modifies the international relationships and first the human relationships. Even our way of living our consecration as religious is marked by this globalisation.
Desiring to be initiators, in order to rebuild human foundations which are collapsing, demands from us:
- Clear-sightedness in analysing the problems, so as to have an exact idea of what has been destroyed
- A reflection which mobilises our awareness and our imagination in view of concrete actions for transformation
- A moral code which helps us to build our societies on the bases of human elements and on the Gospel as power for change.
Our life experience
- What do you feel when reading the above?
- Looking at your personal experience, how have you been ‘initiator’ in order to rebuild human foundations?
- In what you are living today, what do you see that needs to be rebuilt?
Our founding experience
The invitation of our Founder to be initiators and to continue, in the name of our faith, the struggle against everything which oppresses human beings, has moved us, since the origins of our Congregation, to found institutions and to create different forms of apostolate according to various needs.
Our commitment to the education of little girls, young girls and women is a permanent trait of our apostolic activities. From the beginning, the sisters who taught catechumens also taught the basics in reading and writing. After the First World War, very often under the impulse of colonising governments, the parents sent their children to school. Our sisters opened primary schools, then secondary schools with boarding in certain countries. They also started training schools for the formation of teachers and nurses.
In creating the library at Alger “Les Palmiers” in 1953 and in getting involved, for instance in “Rencontres africaines” (1) , in “les Amitiés africaines” (2), at the African Institute for Economic and Social Development in Burundi (3), we have been able to give secondary school girls, to university students and to adults who are actively engaged, a valuable cultural and intellectual opening.
Through the Youth movements which we have initiated, like “La Ruche” in Kabylia from 1940 and through newspapers in which we took an active part, like “Kizito” in Uganda from 1957, “Kinyamateka” in Rwanda from 1933, we have contributed to the formation of conscience in countries which are undergoing a radical transformation.
From the year 1950 onwards, the overwhelming migration of people from rural areas to African towns destabilised this population loosing its cultural landmarks. Groups of people settled down on the outskirts of the towns to join them. Literacy classes and women’s clubs are organised.
After Independence, young religious congregations, of which we had taken care to form them well and who by then were autonomous, showed proof of the maturity of African women, able of dealing with their own future, whereas political leaders were still groping around to find their autonomy.
Just like Cardinal Lavigerie met with political authorities of his time to fight against slavery, we also were present in places of at decision-making, like for instance at the Chamber of Deputies in France, with the Mandel-decree (4) which originates from the work of Sr. Marie du Sacré-Coeur.
A changing context
At the start of the 2nd decennia of globalisation, we witness “the emergence of a world system, which is in the process of re-structuring the world and our future.” Not only are world structures strongly modified, but first of all, there are the human relationships which are positively and negatively affected:
At the economic level, the phenomenon of globalization has great possibilities for growth and the production of wealth. However, the wealth produced is often concentrated in the hands of a small group and does not guarantee a fair distribution of goods. Economic globalization works to the detriment of the poor; many nations from the southern hemisphere are not strong enough to hold their own in a global market economy.
At the cultural level globalization offers the advantage of bringing peoples and cultures closer together and does make available promising opportunities. However, it also imposes its way of thinking and acting, its scale of values. As a result, traditional cultural values such as family, community, respect for life, hospitality, etc., do losing battle with the values communicated through Internet, videos, satellite television, advertisements, etc. Even the notions of time, space, and order are changed, resulting in widespread fragmentation of reality at every level, causing a real subversion of ‘foundations’. There is nothing stable on which to base one’s thought, behaviour, hopes, or convictions.
At the moral level, globalization fosters a relativisation of values, of lifestyles and cultures. We seem to be developing societies in which everything is relative, without common values, where everything is negotiable, everything disposable, even the basic human right and the right to life. There is a deep moral crisis everywhere; this causes a lot of confusion with regard to what is right and wrong, what is useful and useless, good and bad. This brings about a social and spiritual bankruptcy together with the disappearance of a common interest and a feeling for the common good. “Basically, it is first and foremost a human crisis more than a structural crisis.” (Executive Committee of the Church of Christ in Zaire – at present Congo).
The speed with which all those changes have an impact on countries and people leave many of them by the way side. All this has strong impact on our sense of self and of identity; people and communities are desperate to find some sense of identity and security, and this might be one of the reasons why religious fundamentalism and growing ethnic intolerance is on the rise everywhere. Fundamentalism reflects a search for greater moral security, for a stable worldview in an increasingly uncertain, confusing world. Moreover, the virtual world of Internet and the ever abiding presence of the invisible in certain cultures and religious movements are a hazard to the perception of what is real and endanger the capacity for discernment and adaptation for the good of history.
Our sense of history and our sense of the possible are also affected. The dominant system seems “the only game in town” and other options and alternatives are being denied. There is no space for exploring and thinking through economic and social alternatives more suited to local situations. This engenders defeatism and frustrations of all kinds. Globalization is here to stay, but appears as a basically ambivalent phenomenon, which can be seen as both a potential good for humanity and also a possible social disaster of staggering proportions.
A look at the Bible
How can the biblical revelation enlighten us? Salvation history is a long journey of God’s people from slavery to liberation, from exile to homeland, from fear to trust and hope, as and with Jesus, a journey from death to life. The experience of exile is particularly meaningful in today’s context.
In the Bible, exile is not only a geographical reality (to be deported, displaced), but also a sense of not belonging, of being in an environment hostile to the values of this community and its identity. It is the feeling of being in a situation that is not “home”, a situation of cultural and social crisis, of oppression and confusion.
Homecoming is a courageous decision to break with this situation of exile, and to move to a place called “home” where our true values have again credibility. It is a decision to make a move, to break through discouragement and find solutions to a hopeless situation of crisis.
When, after a siege of one year, the army of Babylon captured Jerusalem (2 Kings 25), it was the end of the Kingdom of Judah, and a great blow to the religious faith of the Israelites. They were so certain to be God’s chosen people, to whom God had promised eternal fidelity. But now Jerusalem and the Temple are destroyed, and the chosen people have lost everything that went to make up their life: the land, the king, the temple. Somehow Israel had even lost its God: “where is your God?” (Ps 42,3)
The great miracle of the Exile was that instead of destroying the faith of Israel, this crisis brought about a change in their faith, deepened and purified it. The people had undergone a terrible shock and they also experienced great suffering. All this obliged them to sit back and reflect on a new and more spiritual way of living out their faith in Yahweh.
Who helped them to withstand this test? Prophets like Ezekiel and Second Isaiah, but above all the priests, who went into exile with the people. They succeeded to reread the past history, adapt to the difficult situation of the present and give it a new future. The Priestly History came into being in this context; and it begins with creation - the beautiful poem to life expressing the extraordinary faith of the exiles in their God (Genesis 1). The God whom Israel discovered first was the God who freed them from slavery in Egypt (Ex 3, 7-14: I have seen the misery of my people. I have heard their cry…I am well aware of their sufferings…I shall be with you). The exiles in Babylon now turn again to this God in hope of a new liberation.
For Christians who find themselves in a confused cultural and socio-economic situation, the prophetic tradition of exile and homecoming can be a useful inspiration. One can move “home” only if one accepts the situation of being in exile, and refuses to be deceived and manipulated. The main task of a prophet is to invite people home, to create a sense of hope, to convince them that their situation can change. And in order to do this, the prophet needs to persuade people that they are not ‘at home’, that the attractiveness of the “now” is a false home for them. The prophet does this by asserting that the God of Israel is the only true, powerful, faithful God who can be trusted on this journey home: remember the past so as to move into the future.
“Listen, you deaf! Look and see, you blind!
You have seen many things but not observed them;
your ears are open but you do not hear…
I am Yahweh your God, and there is no other Saviour but me...
No need to remember past events, no need to think about what was done before.
Look, I am doing something new…” (Is. 42-43)
“Yahweh will guide you…your ancient ruins will be rebuilt;
you will build on old foundations... “ (Is. 58:11-12, see Am 9: 11)
People without memory, without an historical sense of their own tradition are without hope, living in indifference or despair. We are called to ‘remember’ – and to distinguish between the God of Life and the idols of death, between true spirituality and empty religiosity. We are called “home”.
How is the Church facing these challenge?
In his Message for the XXXI World Day for Peace, John Paul II writes: "The vast geopolitical changes which have taken place since 1989, have been accompanied by veritable revolutions in the social and economic fields. The globalization of the economy and of finance is now a reality, and we are realising more and more clearly the effects of the rapid progress related to information technologies. We are on the threshold of a new era which is the bearer of great hopes and disturbing questions."
Globalization is not in itself ethically negative; it offers exceptional and promising opportunities, with a view to enabling humanity to become a single family, built on the values of justice, equity and solidarity. But the Pope insists that so as to build a more equitable society and a more stable peace we need to promote a sense of responsibility for the common good - never losing sight of the human person, who must be at the centre of every social project. The challenge is to ensure a globalization in solidarity, a globalization without marginalization. Some concrete steps to be taken to make this possible:
- A renewal of international law and international institutions, a renewal whose starting-point and basic principle should be the primacy of the good of humanity and of the human person
- The need for a 'global code of ethics’: this does not mean a single dominant system or culture which would impose its values and criteria on ethical reasoning. However, in all the variety of cultural forms, universal human values exist, and they must be brought out and emphasized
- The importance to follow the two basic principles of the Social Doctrine of the Church:
The inalienable value of the human person, source of all human rights and every social order
The value of human cultures, which no external power has the right to vandalise.
The « Lineamenta » of the 2nd Special Assembly for Africa, follow the same line and ask how, at this time of globalisation, the best of traditional cultures can be preserved, whilst integrating the best of what comes from elsewhere. To this purpose, the document mentions Benedict XVI, who challenges not only Africans, but also the whole world, to shoulder its responsibilities (5).
What must be the contribution to a change of Africa’s destiny in the midst of behavioural upheavals? How rebuild a social and cultural make-up? This demands at the same time to be rooted in a cultural heritage, but also the critical and inventive capacity to integrate new cultural contributions. The document puts forward fundamental questions for everybody:
- How to remain rooted in the community, while fostering the autonomy necessary for a person being involved on the political, economic and social levels?
- How to conciliate the strong sense of family with a proper personal advancement?
- How to face up to the excesses of globalisation and still live in solidarity within the actual context?
To be able to efficaciously contribute to an authentic and dynamic rebuilding of society, the Church of Africa needs to invest in the formation of a Christian “élite”, capable of exercising a strong influence in the transformation of that society (6), for the Church wants to be of service in the formation of consciences and contribute to the growth of an awareness of the true demands for justice.
How does the Congregation try to meet this challenge?
The Chapter of 1987 reminds us that unjust political and economic structures, situations of subordination, fears of all kind, undermine the dignity of persons and groups and in the name of our charism, we are invited to be attentive to the integral development of every man and woman with whom we live.
In spite of the work already accomplished, the new generations of Christians need to be supported to live their faith, because conversion is never obtained once and for all, neither for societies, nor for cultures.
We have therefore to collaborate with the local Church, who is responsible for the mission; to be initiators, to offer our services in humility, to form competent people, always in view of handing over.
The chapter of 1993 made an analysis of the situation and was faced with an extremely stressful picture: “This has never been seen before!” Again, our founding experience inspired us: it is also in extreme situations of distress that Lavigerie discovered and developed the demands to be with people in their suffering, to accompany them in solidarity. “Going even further, in his struggle against the injustice of slavery, Lavigerie did not hesitate to confront governments and engage ‘politics’ because he understood that the first steps in the struggle for Africa had to be taken in the West. Since that time, the Church has understood even better that a Christian who wants to remain in line with the Covenant must engage in the struggle against the unjust structures which oppress human Being. Liberation is an integral part of evangelisation.” (7) And the Chapter reminds us of the spirit and the approach of mission: go out…go to…be with…be prophets…be initiators…always in view of creating an awareness to transform the milieu.
The Chapter of 1999 especially underlined a key-intuition: for us, mission and consecration are one. We live our vocation in the world of today, marked by the globalisation with a loss of identity, the oppression of vulnerable groups, an insecurity generated by rapid and uncontrolled changes (8). And we re-affirm that Cardinal Lavigerie and Mother Marie-Salomé show us the way: “Our All to All springs from: I am all yours”.
And we come to the Chapter of 2005 which wanted to celebrate and build or “communion for mission”. We remain convinced that mission is the “raison d’être” of our Congregation, even though the context of mission has changed: “Globalisation progresses rapidly: urbanisation and emigration increase intermixing of peoples…” (9) – “Situations of injustice, distress, violence and exclusion are on the increase. New forms of slavery are developing...” (10)
Following the example of our Founder who has formed people’s consciences, we commit ourselves today to lobbying (AEFJN: Africa/Europe Faith and Justice Network) and we give training in justice and peace on the field. Also, in certain places, we take charge of kindergartens and primary schools. While working with the children, we hope to contribute to the rebuilding of values.
Proposal
How do we realise that globalisation is profoundly modifying human relationships of people amongst whom we live; in our own communities; in the way we live our religious consecration?
Do we remember our past traditions and values? Which ones would be important to hold on today, so as to rebuild foundations? Why and how?
Our Founder tells us that ‘more than anything else, missionaries must be initiators’. After having read and studied this file, do I see new ways of being an initiator in the line of our charism?
Re-read Capitular Acts 1993, N° 12-14
and C. A. 2005, pp 45-55.
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1 Bamako-Ville – Mali (1954): An association whose aim it was to complete feminine and African education of young girls outside educational establishments, to know one’s country, to develop one’s international feeling, to facilitate reception and the assembling of African students in university townships. Activities: fortnightly conferences – meetings – literary circles – study/reading rooms – excursions – visits – documentaries – study trips – correspondence with other young people’s movements and a monthly woman’s magazine (from 1958 until 1964), a means of expressions of the association bearing the same name.
2 Groups in Burkina Faso (Ouagadougou Paspanga, Bobo-Dioulasso): definition found in the annual report of 1971/72 of Ouagadougou Paspanga: Feminine Social and Cultural Association. Activities: Reception – library – sessions – club meetings – trips – cultural and spiritual conferences – retreats, recollections – language studies – typing – home visits. See the historical review published in the diocese of Bobo-Dioulasso (1978). “Our Strength, is Built on our Friendship”, pages 6 to 9.
3 Inades-Formation Burundi was created in December 1974, a non-profitable association.
4 The Mandel-decree voted on the 15-06-1939 allowed African women, residing in one of the French colonies, to separate from the man forced upon them.
5 N°20. In this era of globalisation, how can one best safeguard African cultures, while integrating the best of what comes from outside the continent? In this regard, His Holiness, Pope Benedict XVI called on not only Africans but also the Western world to assume its responsibility towards Africa: "Europe exported not only faith in Christ, but also all of the vices of the Old Continent. It exported the sense of corruption, it exported the violence that is currently devastating Africa. And we must acknowledge our responsibility so that the exportation of the faith... is stronger than the exportation of the vices of Europe... We Christians must do much more in these regards so that faith is made present, and with faith, the strength to resist these vices and to rebuild a Christian Africa, destined to be a happy Africa, a great Continent of new humanism”. While the West must search its conscience about its responsibilities, Africans themselves must also see to their responsibilities.
6 N°61. The time has come for lay Christians in Africa to make a large-scale, resolute commitment to Church and the State. The mission of the laity pertains to the very nature of the Church. This is particularly important and needed in Africa today. The meaning and need of the laity's presence is not to be found so much in the growing conviction of their responsibility and participation in the Church's activity in the world, as in an awareness of the real nature of the Church's mission in the world.
7 N°8 Capitular Acts – 1993 p. 29
8 Capitular Acts – 1999 p. 38
9 Capitular Acts – 2005 p. 44
10 Capitular Acts – 2005 p. 52
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