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LET THE CLOUDS RAIN DOWN SAVING JUSTICE!
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n° 4 December 2011 |
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CONTENT Editorial: Gisela Schreyer
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Former Jesuit Superior General Pedro Arrupe was once asked why there is so much emphasis today on social justice when, in the past, many good spiritual writers appeared to almost neglect this. He answered simply: “Today we know more”. He is right. Today we know more: modern means of mass communication provide us daily with information about victims of injustice all over the world. Today we also know more in the sense of understanding better how social systems affect us, both for good and for bad. The call for justice is a huge challenge which our General Chapter of 2011 took up; it commits each one of us to practice justice in all of our lives. Begoña Iñarra and Vicky Chiharhula are trained and experienced in Justice and Peace and the Integrity of Creation (JPIC) work. They explain how through establishing a JPIC network our response as MSOLA could be more outspoken and our impact more important and how a “spirituality of JPIC” can lay a strong foundation to our commitment “to hasten the coming of that longed-for day”! Some sisters share their simple and practical JPIC involvement and the convictions from which it springs. In this time of multiple crises, the call for a new and just world order is loud. Let us join forces with all those who wish to promote a “humble humanity” (The Tablet, 8th October 2011, p.8) with strong values and virtues like sustainability, temperance, prudence… The open hands on our title picture express a gesture of asking for as well as of readiness to receive like rain the Just One. The words from Isaiah 45, 8: “Let the clouds rain down Saving Justice!” summarize our Advent hopes, fulfilled at Christmas in Jesus’ birth. To all our readers the editorial team wishes a joyful Christmas and many fruits of saving justice during the New Year 2012! Gisela Schreyer
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CHRISTMAS MESSAGE OF THE GENERAL COUNCIL
A DISTURBING GOOD NEWS
Your sisters of the General Council
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A CALL TO TRANSFORM THE WORLD
The JPIC commitment and our charism Something new -- rooted in our mission experience In the past and still today, our sisters help change laws and practices in education, health, women's rights. Many of our sisters are already involved directly or indirectly in JPIC issues: human trafficking, access to quality drugs, migrants, animation of groups. Others have had formation in social work and in JPIC. All this can be an inspiration and provide resources for everyone. The JPIC team and network An open network Begoña Iñarra, Brussels, Belgium
COMMITMENT TO JPIC - HELP BUILD A NEW WORLD Four points to help guide our action:
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PUTTING ON CHRIST, FOR THE TRANSFORMATION OF THE WORLD: Vicky Chiharhula traces the main lines of a spirituality of justice and peace. The commitment to justice, peace, and the integrity of creation, is easily associated with activities to be undertaken or awareness campaigns. But this struggle requires a strong faith conviction. It must be deepened in us and become a prophetic voice in our world, under the guidance of the Holy Spirit. Sean O'Leary and Tom Zukile define spirituality as "living one's faith, being animated by the same Spirit as that of Jesus. Putting our thoughts and actions in line with our faith .... "(cf.Sean O’Leary et Tom Zukile : Comment établir en Paroisse un groupe “Justice et Paix”. Manuel de formation page 27) Father Peter Henriot SJ, defined the spirituality of Justice and Peace, as follows: "For committed Christians, it is a way of life following the example of Jesus. It is rooted in Scripture and the social teaching of the Church and its aim is to transform society." (Idem page 28) Thus, it can be summarized in four words: (Idem page 28) A strong faith is essential to JPIC spirituality. As disciples of Jesus, we believe he came to give us life in abundance (Jn. 10:10). This affects our lifestyle. Being baptized, we are invited to put on Jesus Christ in our thoughts, words and actions to participate in the transformation of the world. A living faith connects us with God and with one another to promote the life promised by Jesus. When our relations with one another are good, honest, tolerant and respectful, we contribute to peace. However, the opposite is the source of injustice and conflict. Our relationships thus become an expression of JPIC spirituality. Jesus himself encourages us in Matthew 25, 37-40. In today's world, globalization creates exclusion and marginalization in some regions, Africa being the specific field of our missionary commitment. Our broader vision of mission encourages us to build partnership relations with all the people we want to treat as equal companions on the journey. In line with our charism, we long to commit ourselves to ensure that Africa regains its rightful place in the group of nations so that the peoples of Africa can also enjoy the wealth of their specific countries. "All to all, for everything is God’s..." Our faith compels us to be prophets, just like the prophets of the Old Testament. We are like them when we identify with those persons in society who are victims of the injustices that we disclose and struggle against. This too is part of JPIC spirituality. Alone we cannot be effective makers of peace and justice. It is only the Holy Spirit who can give us the courage and strength to do so. Having constant recourse to the Spirit of God is yet another expression of "justice and peace" spirituality. And what do our own scriptures say? Just open our Constitutions, the writings of the Cardinal and Mother Marie-Salomé to be stirred by them. Our various Capitular Acts also show that we are imbued with JPIC spirituality. What we need now is to identify in our experience, the many circumstances in which we really live JPIC spirituality, and then to deepen it in the broader vision of the mission as was pointed out during the General Chapter. This will be the journey of the six years to come. I give a few brief glimpses from our scriptures to whet our appetite: Faith and commitment to Jesus Christ: Our Constitutions No. 8 speaks of a strong and ardent attachment to Jesus Christ. This was emphasized by Cardinal Lavigerie during his address to the postulants in Lyon in 1887: "The sanctification of a missionary sister demands two things: detachment from human affairs and a strong and ardent attachment to our Lord." And regarding spiritual principles he says, "For such a great work ... each one needs enough supernatural faith to rely on the direct intervention of God, daring to ask God for miracles. Faith, much faith is all it takes ...” (Enseignements du Cardinal 336) Relationships imbued with family love and support… love one another ... be truly one family ... be not just united, but one... Have no other interest than that of faith and humanity, knowing how to embrace with the same love all the nations of this world. Prove primarily by deeds, even more than by words that this is your only thought. Vicky Chiharhula Munyerenkana, Brussels, Belgium
What supports people in their JPIC involvement? For me, the centre has to be the love of Christ and the love of the poor. (from the conference of Fr Gearóid Francisco Ó Conaire OFM executive secretary of the JPIC Commission, USG/UISG, during the workshop of 2-5 November 2011)
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A BETTER QUALITY OF LIFE FOR THE POOREST OF THE POOR For two years Gloria Sedes has worked for people living with HIV AIDS in Deli (Chad). She shares about the particular treatment she provides for them: “We know the suffering of these people—rejected, marginalized, stigmatized, but also all the efforts being made to help them. There are two major risks: that the help does not reach them (there are too many middlemen who profit) and that they become too dependent and beggars. Arqromertherapy's goal is to provide a better quality of life for people. This is a technique that is born of observation, in simplicity, with the inner need "not to hurt," but to respect, cherish and to harmonize life. This becomes possible through combining different techniques to assess the health status (physical and mental) of the person and treat globally (holistically) through phytotherapy (plants), massages with magnets (magneto therapy), circuits with arqromers applied to different parts of the body (color therapy, magneto therapy). Another strong point of Arqromertherapy is that through a percussion massage on neuro-lymphatic points we can remove allergies. It is since the beginning of the climate change which the planet is undergoing, that the number of allergic reactions has increased dramatically. Africa has not been spared. People living with HIV AIDS in particular suffer because of their weak immune system. Sometimes they have to stop certain treatments. Now there is hope, but only for a very few (those I am dealing with). And the others? It would be just and necessary to do everything possible so that others might learn and share the goodness of this therapy. Would we dare to do it? It is true that the school where I was trained regularly sends me products. I thank them for this! But our desire is to find them more and more right here on the spot. This is why Jaume, my teacher sent me forms and he checks my research and discoveries. The plants we find here to treat the liver, for example, are much more powerful and cost less than those found in Europe. And here with the HIV positive women, we have created a small production workshop. They dry, grind, package plants, prepare syrups, ointments and dietary supplements and care for the garden of medicinal plants. This allows them to earn a living without having to make alcohol. For now, they are four, but after awhile they may become more numerous. This is part of the occupational therapy necessary for them to believe that even if they have an incurable disease, very often they can work, make plans or "dream" like everyone else. So, this is my modest contribution to bring about a more just world. Gloria Sedes, Deli, Chad
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I’m in the kitchen and I hear shouting and screaming outside. The gardener tells me: “They take revenge on a thief”. I go out and approach the group. Two men are lying on the street, their faces to the ground. Some men are kicking them on the head; others are beating the soles of their feet with sticks. “We found them waiting in the ditches and once we would have gone inside they would have stolen our linen…” “If you are so sure that they are thieves, take them to the police.” One of the men accepts my proposal: “We shouldn’t kill them without jugement”. I got involved out of faith in Love and Mercy,
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In Canada, the 2010 World March of Women was, among other things, a national retribution for indigenous women. We are motivated by the fact that many Canadians have Native American blood, yet we do not know the history and daily reality of the Amerindians. We hope to remove old prejudices that exist among us MSOLA, as well as in the entire Canadian population. Since the arrival of Europeans in North America, indigenous people have been treated as minors and their rights violated. We took their land, their resources, their right to their property. They were placed in reserves. Their children were removed and placed in boarding schools where they were taught that they should forget their language and customs, and that the way of life of the white people was better than theirs. The stated goal of this forced education was the assimilation of indigenous peoples. This hid another goal - to take their land and resources. Most Canadians are unaware of the dark side of our history. They believe that the indigenous people receive many privileges (e.g. they are exempt from paying taxes) and they complain without reason. From there come our prejudices. On October 4, 2011, a memorial vigil for missing and murdered indigenous women was organized by the indigenous women themselves. The purpose of this evening was to honor the memory of these women and to demand that the Canadian government support the efforts of families and Amerindian communities to find them and fight against violence towards indigenous women. A member of our JPIC committee went there. An indigenous woman read a prayer which she addressed to Mother Moon and other elements of nature. On this feast of Saint Francis of Assisi, she could not help making a connection with him. Three indigenous women spoke of the death of their mother or daughter and the suffering that they endure. In our Quebec society, there are groups interested in reconciliation with indigenous people. In 1993, a layman and an Oblate of Mary Immaculate initiated a Justice and Peace Committee, which aims to establish contacts with indigenous residents in Montreal and to study their problems. The Catholic Bishops of Canada and the Christian churches in their documents "Justice as a mighty river" and "A New Covenant" give direction to these efforts. A new covenant – this is what had to be worked on, and from there Wampum was born. The name "wampum" means the covenant-treaty that the Mohawks (Native American tribe) symbolized by a belt with two rows. It is a treaty which invites both groups, indigenous and white, to navigate side by side in mutual respect. Today the Wampum Centre continues the efforts of the first committee wishing to be a meeting place representing the native and non-native (white) people of Quebec. They exchange on issues related to culture and spirituality of the First Nations. Two MSOLA participate in these exchanges. Activities: movies, meals, lectures, and visits to historic Amerindian sites, e.g. a place of pilgrimage to Blessed Katherine Tekakwitha. This is done in a spirit of friendship, mutual respect and listening. We witness the spiritual and cultural renewal of indigenous people who come to share their values, their sufferings and hopes. Building bridges between different groups of Quebec society is gradually being achieved. Thérèse Gravel, Lucille Cadieux and Michelle Plante,
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A Biblical Foundation for Social Justice The foundations for social justice are laid within the story of creation itself. The Book of Genesis makes four major, interpenetrating affirmations that provide the ultimate basis for social justice:
These affirmations are the basis for all subsequent moral teaching regarding the social order. Ronald Rolheiser, The Holy Longing, page 174 – 175
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GOD’S SAVING JUSTICE IN ALL OF HIS CREATION Instruction, education, healing – they are works of God’s saving justice. Françoise Laflamme rereads the 100 years of MSOLA presence in Malawi under the aspect of the commitment of our sisters to justice and peace through the work of evangelization. 1911: If we think of Malawi, from the time our first sisters arrived 100 years ago, was it not also part of saving justice when they started instructing the children and adults about God already among them? This must have been for them like a refreshing rain opening their heart and spirit to the Good News. The other words of the prophet Isaiah 55:10 “As the rain and the snow come down from the sky and do not return before having watered the earth, fertilizing it and making it germinate,” was not difficult for them to understand. This was what they believed and it is why they burned the bush to make the water go up in smoke to Chauta so as to receive the rain. Evangelization was not the only event to bring saving justice. In fact it came through all the activities of our sisters, whether education in primary or secondary school and Teacher Training College, Health care or Social development. All these are means to bring about saving justice. They help people to discover their dignity and to be aware of God working in them. 1971: I remember in the early 70s, when I was teaching at the Homecraft Centre, one woman came on her own to register for the course. Her husband did not want to spend a penny on her, because he found she was hopeless. True she was a slow learner, but as she said: ”I know inside of me that I can learn”. At the end of the 6 months’ course not only did she succeed in her learning, but she found her dignity and she succeeded to gain the heart of her husband. 2005-2011: Each child we receive at Tikondane has a story telling us about God’s love birthing a reconciled creation. Let us speak of Tikuferanji, (name changed). She arrived at Tikondane in September 2005. She had been accused of practicing witchcraft after the death of her mother. As a result, her late mother’s relatives rejected her and chased her away. The chief put pressure on the family to make sure that she would not come back to this area. She would have liked to stay with her father, but he left home the day the mother died and was nowhere to be found. Since all family members did not want her in their home, she had to stay longer at our transit shelter. Here we started noticing how depressed she was and how she was grieving her mother’s death. She kept accusing herself of allowing her mother to die. Tiferanji was taking care of her sick mother and it happened that her mother died when she went outside to play with other children. She felt she did not protect her mother from dying. Tikondane finally succeeded in tracing the home village of her father. According to culture, children belong to the mother’s family, but the paternal family gave her a warm welcome. This changed the girl’s life. Her symptoms of depression disappeared; for the first time she was free, and her face radiated smiles. Now she knows that she has roots, that she belongs to a family and is accepted and loved. During the last school holidays in August, her aunt told her that her father was there. She was overjoyed to see him, though he was very sick. She could speak with him, help him, and carry water for him. She went back to boarding school, sharing the good news. And one day in mid October she was called to go to the village, her father had passed away. It was sad for her, but her aunt called her and said: ‘’you have found your father, and now he is gone, but you are our daughter and we continue to care for you and we love you.” God’s love is birthing a reconciled creation: what an incredible challenge. Françoise Laflamme, Lilongwe community
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Elodie Ouedraogo Somwaya, MSOLA missioned in the DR Congo, is following a formation for kindergarten teachers in the Athenée Ibanda training center for women. It is a center for adults and heads of families. Her experience deals with the first year of formation, 2010-2011. In our formation center, I quickly noticed how some teachers come very late to begin classes and they are often absent. There is also a lack of strictness on the part of the director or prefect who is often late and does not respect the approved schedule. I could not bear the fact that we waste time at school without learning anything because we don’t have any classes. What is also clear is that poorly trained teachers are condemned to teach their errors to the students and transmit what is deficient. As the situation continued, Helen Shalukoma was delegated by the community to go to the director’s office to challenge him. Recently, the Regional Superior met the prefect and told him about the experience and what we expect of the center for the coming year. As for cheating, I flatly refused this type of collaboration and have done everything to prevent those who cheated on their homework by denouncing or challenging them. If necessary I mentioned the role everyone has in their family to be responsible to give good example. I often give the example of a child who would be expelled from school because of cheating and I asked them their reaction if it were one of their own family. Many rebuked the offender. And we came to the conclusion that for parents to protect their child from cheating they must first set a good example. Since any change of habit requires time and patience, “It is little by little that the bird makes its nest.” Elodie Ouedraogo, Kadutu, Bukavu, DR Congo
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Ever since March 2010 Sabine Dakouo has been giving 18 hours of English lessons per week in Deli High School, a public school belonging to the State. She has six classes from the Second to the Final year, literary and scientific series. In the current context of the school, students and their teachers face many challenges. Here is how Sabine is coping. We see poverty on several levels. It is primarily the lack of trained teachers. Therefore it is not surprising to find graduates teaching in a final-year class. On the one hand the government cares little about the running of the school although it is only 30 kms from the city where the inspection is located. On the other hand, some teachers and civil servants who are sent do not adapt well to the countryside. Because of this, it is the high school that must recruit teachers locally. Throughout the past year a final-year class did not have French lessons. This problem has not yet been resolved. Working conditions are rudimentary: teachers and students do not have working-papers. Only the national program is available to us but it does not refer to any book at least not in regard to English. In this case it is the responsibility of the teachers to find the necessary textbooks for their courses. The contribution of parents is minimal. It is used to pay teachers hired by the school but not belonging to the public domain, like myself. There is no furniture for the classroom teacher. I use the window ledge and when the wind blows my things fall to the ground. Even though pedagogically it is not advisable to sit down when you give the course, after four hours standing I sometimes feel the need to sit down, but there too the number of chairs is limited. Despite these working conditions, I must say I am very happy to be with these young people and I try as much as possible to make my small contribution to their education. What motivates me is the choice of my commitment to follow Christ for his kingdom; the joy of serving him through what I am entrusted to live and to do. It is to seek justice in this environment of impoverished schools, the justice that Christ lived among humans and which Lavigerie wanted so much to transmit to us. "I am human and injustice to others revolts my heart," he said in a conference. Regularity and punctuality are important to me for serious work, and they stimulate the students not to be absent for their courses. Apart from books, I try to pay attention to each of my students, to love them and to reach them where they are in their learning. The level is not exciting but they are not solely responsible for the intellectual poverty which is due to other factors beyond them. Sometimes they say, "It is with you that we learn English." Yet English is introduced at the school from the 6th grade on. However, such a word makes me become more patient vis-à-vis their relatively slow progress. We try to plant seeds of hope in them word by word, and encourage them to work rather than give them undeserved points. In my opinion this would not be helping the students. It would be detrimental to their future and that of an entire people. The class is also a place where I can free my mind. At the end of the school-year students have sent me thank-you letters. Others came to the house, even some who failed in my class. I think they just felt helped. However I see this as mutual help because there is no class without students. The teacher is only a guide. Thanks to them I correct and form myself. God is at work. Sabine Dakouo, Deli, Chad
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Miriam is 15 years old. When she was small, she was sent to her grandmother for housekeeping and caring for her grandmother’s needs. They never thought of sending her to school. When her grandmother died, she came back to her parents. The father presented Miriam to one of the three leaders of the women’s group who presented her to me. During three months in the group, I observed that Miriam was more interested in learning writing and reading than sewing. The sisters teaching in our primary school brought up the idea that Miriam could go to school. In Ghana schooling is open to any age and at any time. When I informed Miriam about this possibility, she was very excited, but ready to accept the challenges this was going to face her with: Each time Miriam was coming for sewing, someone taught her reading and writing. Thus we could bring her to the Kindergarten knowledge level, test her commitment to studies, as well as her capacity to concentrate and learn. Then she had to speak to her father about her desire. The father rejected it. We sent someone to the village to talk to him; he still rejected the desire of his daughter and would not give in. I talked to him and he promised to give an answer soon. His plans were very clear: he wanted Miriam to learn sewing so that she may help in paying her sisters’ and brothers’ studies; after all, she was too old for studies. Other people told me that Miriam was to prepare for marriage. After two weeks, the father granted the permission. Miriam was overjoyed, and all of us were happy with her, even the people in the village who had facilitated the communication by translating between English and the local language. All along Miriam had kept asking: WHY OTHERS AND NOT ME ? Beatrice Miburo, Gumo, Ghana
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THE DESIRE OF MOTHER MARIE-SALOME In Sharing Trentaprile 3 / 2011 we saw how Mother Marie-Salome bore the strong imprint of the founder: she constantly referred to him, his counsel, his teaching, and his authority. After the death of the Cardinal, his desire for the congregation and charism remained with her: she took on the joys and sorrows of Cardinal Lavigerie’s great missionary enterprise in Africa. The Founder – his vigilant and paternal concern Once the crisis had passed in 1885, the Cardinal gave his advice and decisions for the smooth running of the Congregation, keeping in view the whole: the founding of new mission-posts, the religious life of the sisters and the government. He was also seeking the approval of the Constitutions and the Directory. His fatherly solicitude and vigilance ensured the development of the congregation as he wished. In 1887, he increased recruitment by opening postulates in Lyon and Maastricht. This was in response to calls from the Equator for sisters to join the Missionary Fathers, especially for the apostolate among women. The congregation grew and communities were founded in various countries in Africa (cf. How our Congregation began, p. 183-233). Towards autonomy At the same time, the Cardinal encouraged Mother Marie-Salomé to take more decisions. When she sought his help for the postulate in Lyon, he replied: "You have to begin taking on your business affairs yourself ..." Already in 1886, she had to choose the sisters for a new foundation in Kabylia. The following year, Mother Marie-Salome asked the Cardinal to prepare regulations for the dispensary annexed to the Carthage novitiate. He told her to write the regulations herself and then submit them for his approval. He added that she could be assisted by Sr. Claver who could take the lead (How our Congregation began, p. 243). The religious life of the sisters was a great concern for the Founder both in the houses of Europe and in the mission stations. He repeatedly sent Mother Marie-Salome there. She wrote reports marked with common sense, great goodness and understanding (How our Congregation began, p. 222). During the 1889 Chapter she was replaced as novice mistress, so she could pay more attention to the direction of the congregation and visit the various mission-posts more often (How our Congregation began, p. 257). Autonomy and support After the death of the Founder, Father Voillard succeeded him as legitimate superior and Mother Marie-Salome counted much on him. However, since the Holy See no longer accepted that women’s Congregations would be subordinate to the Congregations of men, he prepared Mother Marie-Salome for this autonomy. The Congregation became autonomous in 1894 and after that the influence of Father Voillard was very discreet (How our Congregation began, p. 319-352). Everything depends on formation The Founder attached great importance to the formation of the sisters. He wrote to the chaplain of the postulate in Lyon, “…I am naturally concerned about its success,” he said, “not so much exterior as interior and spiritual success. I mean to say the spirit that animates these good girls, both those who present themselves and those who are there to receive them.” (How our Congregation began, p. 220) In 1887, Father Bazin was spiritual director of the Carthage novitiate. The Cardinal felt that the sisters should receive essentially the same formation as the missionary Fathers, as they were destined to work closely with them in the same fields of apostolate. With the help of Father Bazin, Mother Marie-Salome formed her novices. Each week she wrote to the Cardinal, asking advice and guidance (How our Congregation began, p. 241). Go therefore...! In his address when Sister Marie-Claver took the habit, the Cardinal encouraged his congregation to expand: "Go then, my dear sisters, to the women of the interior of Africa… Enlighten them by your example, win their hearts by your charity, instruct them by your words…” This was in 1887 two years after the Vow to Our Lady ... (How our Congregation began, p. 193). Circular Letter of Mother Marie-Salome at the departure of the first caravan In 1894, Mother Marie-Salome herself accompanied the sisters to Marseilles, and gave them, the day before departure, a letter in which she spoke from her heart. Here are some excerpts: The oath for Africa On October 1st, 1896, the Sacred Congregation of Propaganda approved the Society of Missionary Sisters of Our Lady of Africa. The oath for Africa, kept by the founder because it gave the congregation its essential character, was inserted into the vow-formula as "the commitment to consecrate oneself to the Missions of Africa." Very pleased with this solution, Mother Hippolyte wrote to Mother Claver: “It will no longer be a string attached to a cord but a good solid cable.” This character, special to the Congregation, remains: to be dedicated to the missions of Africa (How our Congregation began, p. 347). The Role of the Virgin Mary for Mother Marie-Salome When the Cardinal took in hand the congregation after the crisis, Mother Marie-Salomé saw in this the protection of the Blessed Virgin. Faithful to the spirit of the Founder Mother Marie-Salome’s deepest desire for the Congregation was that it remain faithful to the spirit of the Founder. On the day of her death, she said to the sisters who questioned what she would ask in paradise for her daughters: “That you all become saintly Missionaries, and that you maintain the spirit of our Venerated Father.” (How our Congregation began, p. 354) Conclusion One can trace the desire of Mother Marie-Salomé for our MSOLA charism in a text of Joseph Perrier, M.Afr. on the beginnings of our congregation.
Mother Marie-Salome, like the Cardinal, was rooted in God's love for the African people. Hence her unshakable confidence, tenacity and leadership that ensured the development of the charism that the Spirit had given to our Founder, for Africa. Gisela Schreyer, Rome
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The most beautiful furrow…. … that helps a child to be born beyond the evils prepared for him by the past; traced by a quick and sure hand over the womb of the woman half asleep and yet waiting; swelling with crimson allowing the seed to germinate and the fruit to emerge; the furrow traced between different cultures, different religions and shared humanity by a team in the operating theatre. The most beautiful furrow…. After the work of a life snatched from its destiny, the rest of a blue room where only hope is locked in, and perhaps warmth… a life which spends itself, drop by drop, offered for the blossoming of the child sprung forth into the world! The most beautiful furrow…. Made of flesh and threads which close the wound and open a blank page of history; mother once again of a newborn boy named John-Francis after the one who helped her and then went away; and the other name, « Ramadan », translating the holiness of the moment and the service delivered by all of them; yet the child might never hear himself be called by either of them. The most beautiful furrow…. It links forever the black and the white, Algeria and Ivory Coast; opens a way to everything possible and to all encounters; and the hands that welcome the first cry remain imprinted on my memory; a gesture of offering, meeting the eyes of the mother who abandons herself at last, happy for some moments with her lot: he is born, he is alive; thanks be to God! Thanks to you M., to Doctors B. and M., and all the others… Laurence, Algeria
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COMMUNICATIONS OF THE GENERAL COUNCIL FINAL VOWS: DEPARTURE: NOMINATION:
EVENTS AT THE GENERALATE The sisters of the outgoing General Council have now left Rome. We give our heartfelt thanks to Piluca Benavente, Hélène Mbuyamba and Chantal Vankalck for their generosity in the service of leadership in the General Council. A big “THANK YOU” to all our sisters who rendered a service to the generalate for a good number of years and have left during the past few months for a new mission: Odette Boillat, Marielle Bergeron, Lucie Pruvost, Nicole Robion, Pierrette Coudé, Laura Fernandez and Reninca. We keep them in our prayers. Two groups of MAfr came to our generalate for an afternoon tea and a joyful sharing between brothers and sisters on 25th September and 12th October 2011. The Fathers were following the “Transition Session” at the MAfr generalate of Via Aurelia with Bernard Ugeux, M.Afr. and Sr Gertrud Glotzbach, MSOLA as animators. A group of 17 men, women and children together with a priest from Poland celebrated Mass in our chapel. They were on pilgrimage in Rome. Among them was Ines Dobrowolska, a MSOLA candidate in Lublin. Several in the group were language teachers and we could communicate quite easily; also, Ines translated. We enjoyed together a cup of tea and cake and a beautiful afternoon. The treasurers’ meeting took place from 19th to 25th October 2011. We were happy that we had a full house and that we had occasion to share with our sisters from the three provinces.
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